The central mitzvah of the Chanukah holiday - the eighth and last night of which we celebrate tonight - is the nightly lighting of the candles. As is well-known, this practice was instituted to commemorate the miracle of the Menorah lamps in the Holy Temple, which were lit for eight full days even though the oil was sufficient for only one day. We must therefore explain the essential relationship between these two commandments, namely, the lighting of the Menorah lamps and the lighting of the Chanukah candles. 

In the Al HaNissim prayer, we note that after the military victories of the Hasmoneans over the Greeks, and after the purification of the Holy Temple, "Your sons came and… lit candles in Your holy courtyards." We generally understand this as a reference to the lighting of the Menorah – but the Menorah is in the Sanctuary of the Temple, not in the Temple courtyards! The prayer must therefore be referring to the general lighting of Chanukah candles in the Ezrat Nashim and the Ezrat Yisrael, the courtyards of the Temple. But why is it important for the prayer to specify that the Chanukah lightings took place in the courtyards? 

The answer is that there is a difference between the Sanctuary and the courtyards. The Chanukah candles, burning in G-d's courtyards, correspond to the Temple service that is performed there – i.e., that which features human participation. Kabbalah sources identify the Azarah [courtyard] with the worlds of Asiyah, B'riah, and Yetzirah (Doing, Creation, and Creation) – worlds in which activities of differentiation between good and evil take place. This work requires of man to utilize all his strengths in the service of G-d. And in fact, a very large altar stands in one of the courtyards, the Ezrat Cohanim, just outside the Sanctuary; the Talmud (Yoma 21b) teaches that even though the altar fire descends miraculously from the Heavens, it is still a mitzvah for Israel to bring fire from a non-sanctified source. However, this must be done in holiness; that is, every Priest who takes part in the Azarah service on the altar must wash – purify – his hands and feet beforehand.  

On the other hand, the lighting of the Menorah takes place in the Sanctuary – where man totally and completely nullifies himself before the Holy One, Blessed be He. Therefore, man's non-sanctified fire has no place in the Menorah, whose fire must be kindled totally from the large fire burning on the Altar. A Priest who merely enters the Sanctuary, even without performing any service, is obligated in purification of hands and feet. The Sanctuary is therefore identified by the Kabbalah with the World of Emanation, the most supreme of the worlds; its essence is totally Divine, and the work of the other worlds - differentiating between good and evil - has no place here.  

As such, the basic difference between the service of the Sanctuary and that of the Azarah is rooted in the Divine task assigned to mortals. In the Sanctuary, man is required to minimize himself and his presence, while in the courtyards, he must actively participate.  

The Medrash notes that the Menorah passage in the Torah is adjacent to the passage recounting the sacrifices offered by the Tribal leaders for the dedication of the Tabernacle – the passage that we read aloud in the synagogue throughout Chanukah. These two passages represent the above two aspects - the Sanctuary and our self-minimization, and the Azarah and our participation. 

As such, the Medrash tells us that the sacrifices in general are offered only when the Holy Temple is extant, whereas the Menorah lamps are forever. The Ramban (to Bamidbar 8,2) explains that these lamps are those of Chanukah, "which we light even when the Temple stands in ruins." 

To fill out the picture of the relationship between the lighting of Chanukah candles and the Menorah lamps, let us delve into the following point: The foundation of the Menorah lighting is linked with "constancy." It must be a ner tamid, a perpetual light (Sh'mot 27,20). The Rambam explains that this means the Menorah must be kindled morning and evening, so that it remain lit at all times. Rashi, however, says that the Menorah must be kindled only every evening, such that it gave off light only at night – but every night! The Medrash Tanchuma says that once it was kindled on Rosh HaShanah, it never went out throughout the entire year. In this context of perpetual Divine illumination, we are commanded to nullify ourselves totally before G-d.  

Furthermore, although the Priest is the one who is commanded to light the Menorah, a non-Priest who lights is not punishable by death as if he had performed a Temple service activity – because lighting the Menorah does not have the status of a mortal Temple activity. 

In contrast with these non-mortal aspects of the Menorah lighting, we see that Chanukah lighting has a more down-to-earth status. For one thing, the Talmud rules that the actual lighting is what effects the mitzvah (as opposed to where it is placed after it is lit), meaning that it is specifically dependent upon man's actions.  

Similarly, the Chanukah candles must be lit at the entrance to one's house – his physical domain.  

What happens when the Temple is in ruins and there is no Temple service? The Menorah service sheds its aspects of "Sanctuary" and of man's minimization, and takes upon those of the Altar and of man's participation in the service of G-d.  

The illuminating power of Aharon HaCohen's teachings is expressed by the lighting of the Menorah. But after the destruction, this power continues to illuminate the light of the Torah through the Chanukah candles, lit by Klal Yisrael and directed outward. They express hope for the very soon return of the illumination of the Menorah, which expresses the inner illumination. That is, ideally Aharon HaCohen – the High Priest –spreads his Torah illumination via the Menorah; but after the destruction, this force continues to shine via the candles of Chanukah, which are lit by Klal Yisrael and are directed outwards. They express the hope for the restoration of the Menorah illumination, the inner light, very soon.

Translated by Hillel Fendel.