ובזה On this basis, we can resolve [the original question: why] a mezuzah is placed on the right [side of the entrance] and the Chanukah lamp on the left. A mezuzah, like mitzvos, represents the elevation [of the material plane].

Since the performance of mitzvos involves material entities, their material substance is refined through this observance of a mitzvah, bringing about an elevation of the material plane at large.

For a mezuzah entails writing the passages of Shema and VeHayah Im Shamoa [on parchment]. [Those passages] proclaim [G‑d’s] oneness1

Through the statement: “G‑d is one.”

and [the commandment to] love [Him] “with all your heart, with all your soul, and with all your might,”2 i.e., elevating [the person himself].

For the all-encompassing yearning for G‑d that this verse represents the elevation of man’s thought processes. Instead of being focused on material entities, his desires are more spiritually oriented.

And [a mezuzah] is affixed to the entrance of the home, elevating the home and everything within, so that all of a person’s property and acquisitions, [the contents of] all his chests, are all batel to his love for G‑d. [This is alluded to in our Sages’ interpretation]3 of the charge to love G‑d with “all your might” as “with all your money.”

I.e., the person understands that all of his possessions exist only to enable him to advance in his love and service of G‑d.

ולכן For this reason, the mezuzah is affixed to the right side of the entrance, alluding to the verse:4 “His right hand shall embrace me,” like a person who embraces a friend and draws him close. Similarly, [G‑d’s] right hand draws close,

I.e., every mitzvah is an embrace from G‑d, an opportunity to bond with Him (Tanya, ch. 4).

[assisting] all those who seek to draw close to Him, [facilitating] their ascent to Him.

אבל The Chanukah lamp, by contrast,

In contrast to the other mitzvos whose observance involves the elevation of the entities with which the mitzvah is performed, the Chanukah lamps emphasize drawing down G‑dly light.

draws down the light of the Torah [into a realm characterized by darkness],

The intent of the Chanukah miracle is to draw G‑dly light into the world. Indeed, this was the entire focus of the conflict with the Greeks. For the Greeks acknowledged the wisdom of the Torah; what they refused to accept was its G‑dliness. Therefore the victory over them was manifest through the miracle of the Menorah in which G‑dly light shined forth (Likkutei Sichos, Vol. III, p. 815ff.).

for the Greeks sought “to make [the Jews] forget Your Torah.”5

The VeAl HaNissim prayer. “Your Torah” refers to the Torah as it is connected to its G‑dly core. The conflict between the Greeks and the Jews was fundamentally spiritual. The Greeks sought to sever our people’s connection to this essential dimension of the Torah and the Jews heroically struggled to highlight and reveal it.

Therefore [the Chanukah lamp] is placed on the left.

For the left side is associated with the contraction of G‑dly influence and the veiling of His light.

[For its function is to reveal light, like the Torah as a whole, about which it is written:6 ] “From His right hand, [He gave] them a fiery law.” [This refers to the Torah,] since the Torah is described with the analogy of fire.7

The previous section emphasized “the light of Torah,” how it shines forth and illuminates. This point is also highlighted by its description as a “fiery law.”
Some clarification is necessary, because the verse cited mentions G‑d giving the Torah “from His right hand,” while here it is being associated with the Chanukah lights placed on the left. In resolution, it can be explained that the left vector is associated with the attribute of Gevurah, “might.”

There are two dimensions of the attribute of Gevurah:a) contraction and limitation, restraining the revelation of Divine energy and thus bringing the lower levels of existence into being; this dimension is associated with the left vector; and b) an overwhelming efflux of light and energy (tigbores hachayos) in which G‑dly influence is drawn down so powerfully, it brings about revelation in these lowly realms. This dimension of Gevurah involves interrelation with the attribute of Chessed and therefore also relates to the right vector.

ובפרט In particular, [the emphasis on the left side] is relevant, because the fundamental mitzvah of the Chanukah lamp is to shine outward, into the public domain.8

The placement of the Chanukah menorah outside the house indicates that the purpose of the mitzvah is pirsumei nisa, “publicizing the Chanukah miracle,” making it known not only to those at home, but also shining forth the menorah’s light to those in the public domain.

As the Alter Rebbe proceeds to explain, the public domain is an analogy for the frame of reference in which individual identity and consciousness of self take hold. This stems from the first dimension of the attribute of Gevurah mentioned, for it is only after the contraction of the light of G‑dliness that a consciousness of self is possible. Once there is a consciousness of self, further contractions of G‑dliness lead to nurture being drawn into the forces of kelipah, evil. As will be explained, the powerful light revealed by the Chanukah menorah shines into these lower realms and eliminates the possibility for evil deriving nurture.

The public [domain] is similar to the “separate mountains,” [an analogy used9 to refer to the lower realms which are characterized by separation and a sense of individual identity], thus relating to the seven [Canaanite] nations.

These seven nations parallel the seven middos of the realm of kelipahand thus serve as analogies for self-oriented emotional expression.

[The intent is that] the light of G‑d and His holiness should also shine in that [realm], that there should no longer be any concealment and hiddenness as there was in the days of the Chasmoneans when the Greeks sought “to make [the Jews] forget Your Torah.” When the royal house of the Chasmoneans took power, they ordained that the light of the Torah also be drawn down into the public domain, the “separate mountains.”

והנה Now, the source of the seven [Canaanite] nations is “the head of Esav” which is “[buried] in the bosom of Yitzchak,” which emanates from the attributes of Gevurah, which are represented by the left vector.

Yitzchak is the personification of the attribute of Gevurah. As explained above, the contraction of G‑dly light brought about by the attribute of Gevurah allows for nurture to be drawn down to the realm of kelipah represented by Esav and the Canaanite nations.

אך The potential for the Chanukah lamp on the left to draw down [the light of Torah] is generated by the mezuzah which is on the right, representing the elevation [of the material plane].

There are two dimensions to this sequence:

a) in order for G‑dly light to be drawn down into the realm of material existence, the material realm must be refined and elevated, and that is made possible by using material entities for the purpose of G‑dliness;

b) using material entities for holiness represents a transformation of the nature of those entities; this evokes a revelation of the very source of the light of the Torah, enabling it to shine even in a place of darkness.

This elevation makes it possible [for light] to be drawn down — and to be drawn down into a place of darkness, “the separate mountains” [mentioned above]. For the fundamental intent is that the darkness itself shine; that darkness be transformed into light.

וזהו The concept [that the ultimate purpose is that the light of the Torah should shine within the realm of darkness] is also reflected in our Sages’ statement:10 “Through what is the world maintained? Through [the merit of the recitation of] “Amen. Yehei shmei rabba…”

“May His great name be blessed….” As explained above, blessing implies drawing down influence. One of the interpretations of this phrase is “May His great name be drawn down” into the lower realms.

[in the Kaddish recited after the study of] the Aggadah.”

Aggadah refers to the dimension of the Oral Tradition that focuses on stories of Biblical figures and Sages, non-literal interpretation of verses, and ethical conduct.

The Aggadah is comparable to the Targum,

In contrast to Halachah which was considered the domain of the Sages, Aggadah was taught to the people at large. Thus their relationship parallels that between Lashon HaKodesh, “the Holy Tongue,” and Aramaic, the popular, but inferior, derivative.

[the translation of the Torah into Aramaic]. Now the entire Talmud is written in Targum which is the hind dimension of holiness as is well known.

Thus using the human body as an analogy, Lashon HaKodesh is considered “the face,” and Aramaic, “the back.” When the Torah is translated into Aramaic (or other secular languages), the Torah is being revealed within the realm of darkness. Initially, this involves a veiling of the light of the Torah, for having been translated,it is not revealed in its pristine holiness, but ultimately, it makes it possible for the light of the Torah to be revealed within the lower aspects of the world itself.

When [influence] is drawn down [through our study of Torah] so that “His great name is blessed,” it is extended into the lower realms, the dimension of Targum which is the hind dimension. Then darkness will be transformed into light, and this [transformation] is the primary [factor that causes] the world to be maintained.

I.e., G‑d created the world so that He would have a dwelling in the lower realms (Midrash Tanchuma, Parshas Nasso, sec. 16; Tanya, ch. 36). Implied is that there will be realms of existence where G‑dliness will be concealed and man, through his Divine service in the Torah and its mitzvos, will transform the world into a dwelling for G‑d. Not only was this intent the initial motivation for Creation, it is the impetus for the maintenance of the existence of the world at every moment.


Summary

The above enables the resolution of the original question: why a mezuzah is placed on the right [side of the entrance and the Chanukah lamp on the left. A mezuzah, like mitzvos, represents the elevation of the material plane. Therefore, it is placed on the right, reflecting G‑d’s right hand that draws close. The Chanukah lamp, by contrast, draws down the light of the Torah into the public domain, a realm characterized by darkness. Therefore it is placed on the left, the vector associated with the concealment of Divine light, to shed G‑dly light in that realm as well.