When victory in war is achieved through the Divine service of mesirus nefesh, it is a complete victory. Not only does tapping the essential power of the soul through mesirus nefesh make victory over the opposing forces possible, it brings about several effects that reflect a complete victory. Firstly,וְהִנֵּה נִצְחוֹן הַמִּלְחָמָה שֶׁנַּעֲשָׂה עַל יְדֵי הָעֲבוֹדָה דִּמְסִירוּת נֶפֶשׁ הוּא נִצָּחוֹן בִּשְׁלֵמוּת.
Because Divine service stemming from mesirus nefeshדְּנוֹסָף עַל זֶה שֶׁהָעֲבוֹדָה דִּמְסִירוּת נֶפֶשׁ,
emanates from the essence of the soul,לִהְיוֹתָהּ בָּאָה מִצַּד הָעֶצֶם,
it permeates all the powers of the soul, including even the power of action.הִיא חוֹדֶרֶת בְּכָל כֹּחוֹת הַנֶּפֶשׁ עַד לְכֹחַ הַמַּעֲשֶׂה,
All of the other powers of the soul can only stimulate or constrain each other; they cannot have an internal effect on each other because they are essentially different potentials. The essence of the soul, by contrast, since it is the essence of all the soul’s powers, can permeate them all and lift them up, elevating them to a radically different plane of functioning.1
Thus, in every aspect of the person’s functioning, it is evident that these are the actions of a Jew whose very being is suffused with mesirus nefesh (“a mesirus nefesh yid”).שֶׁבְּכָל עִנְיָנָיו נִכָּר אַז דָאס טוּט אַ מְסִירוּת-נֶפֶשׁ-אִיד,
As Chassidus2 explains concerning the phrase,3 “because Avraham heeded My voice.” Eikev, translated as “because,” also means “heel.”וְעַל דֶּרֶךְ מַה שֶּׁכָּתוּב בְּאַבְרָהָם "עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי",
Through his mesirus nefesh, Avraham caused even his heel to heed (and be sensitive to) G‑d’s command. He was able to internalize his commitment to Divine service to the extent that even the least sensitive part of his body4 responded and identified with G‑dliness.שֶׁעַל יְדֵי הַמְּסִירוּת נֶפֶשׁ שֶׁלּוֹ פָּעַל דְּגַם הֶעָקֵב שֶׁלּוֹ שָׁמַע (הָאט דֶערְהֶערְט) צִוּוּי הַקָּדוֹשׁ בָּרוּךְ הוּא,
Moreover, i.e., the above represents the effect of mesirus nefesh in a Jew’s own spiritual development. In addition, mesirus nefesh makes possible a complete victory over the opposing forces for two reasons:הִנֵּה עוֹד זֹאת,
a) It is not possible for there to exist a power in the realm of kelipah that opposes the dimension of yechidah.שֶׁלְּגַבֵּי בְּחִינַת יְחִידָה אֵין שַׁיָּךְ שׁוּם מְנַגֵּד.
Just as the G‑dly soul possesses intellectual and emotional attributes that seek expression in the service of G‑d, the animal soul possesses intellectual and emotional attributes that seek expression in worldly activities and pleasures. Moreover, a parallel to the G‑dly soul’s desire for the spiritual that transcends intellect also exists within the animal soul. As we see, there are times when the animal soul is driven by desires that have no basis in – and run contrary to – reason or logic. The dimension of yechidah, however, reflects the core of the G‑dly soul, the spark that is “an actual part of G‑d from Above.” G‑d is True Existence, fundamentally different from all created beings. The yechidah has its source in that level of being. As such, there is no level in kelipah that can parallel it.5
With regard to Divine service motivated by reason and logic,דְּבַעֲבוֹדָה עַל פִּי טַעַם וָדַעַת,
and even Divine service that transcends reason and logic but which is connected to reason and logic, the level of chayah discussed in sec. 6,וַאֲפִלּוּ בָּעֲבוֹדָה שֶׁלְּמַעְלָה מִטַּעַם וָדַעַת הַקְּשׁוּרָה עִם טַעַם וָדַעַת,
it is possible that there will be opposition from the forces of kelipah.שַׁיָּךְ שֶׁיִּהְיֶה מְנַגֵּד.
As such, in a conflict of this nature, “One nation will strengthen itself against the other,”6 which Rashi interprets to mean, “When one rises, the other will fall,” i.e., there will be a constant see-saw of power. Moreover, even when victorious, as happens in a battle, the triumphant side will suffer losses.
When, by contrast, the person’s yechidah is aroused and revealed,מַה שֶּׁאֵין כֵּן כְּשֶׁמְּעוֹרֵר וּמְגַלֶּה בְּחִינַת הַיְּחִידָה שֶׁלּוֹ,
it is not possible that there be any opposition,7 for, as mentioned in the explanations in sec. 6, the yechidah emanates from the essential spark of G‑dliness that every Jew possesses, a potential that has no parallel in the realm of kelipah.אֵין שַׁיָּךְ שֶׁיִּהְיֶה מְנַגֵּד.
Moreover, b) when the dimension of yechidah within the soul is revealed,וְלֹא עוֹד, אֶלָּא שֶׁבְּהִתְגַּלּוֹת בְּחִינַת יְחִידָה שֶׁבַּנֶּפֶשׁ,
it also affects the animal soul, causingהֲרֵי זֶה פּוֹעֵל גַּם עַל נֶפֶשׁ הַבַּהֲמִית,
the fundamental material orientation of the animal soul to be transformed from one extreme to the other.שֶׁעֶצֶם הַחָמְרִיּוּת דְּנֶפֶשׁ הַבַּהֲמִית מִתְהַפֵּךְ מִן הַקָּצֶה אֶל הַקָּצֶה.
As explained in Chassidus,8 when a person sacrifices his life for the sanctification of G‑d’s name, his animal soul is also involved. Indeed, the decision is made by the animal soul. Now, the animal soul has an inherent desire to live. Why is it willing to give up life? Because the yechidah is the essential core of the person’s being, including even the animal soul. Accordingly, when it is aroused, even the animal soul responds, going beyond its natural, material tendency and actively agrees to give up life for the sanctification of G‑d’s name.
Mesirus nefesh does not mean only giving up one’s life to sanctify G‑d’s name. One can live a life of mesirus nefesh. For the utter surrender of the will of the animal soul to the G‑dly soul is also a form of mesirus nefesh which affects the very nature of the animal soul.9
The arousal of the yechidah and the mesirus nefesh that resulted is alluded to in the cruse of oil found by the Jews. This enabled them to defeat the Greeks.
On this basis, we can understand the differences between the lights of Chanukah and the lights of the Beis HaMikdash. As mentioned in the questions raised in sec. 1, there are two fundamental differences between the two:וּבָזֶה יוּבַן מַה שֶּׁנֵּרוֹת חֲנֻכָּה חֲלוּקִים מִנֵּרוֹת הַמִּקְדָּשׁ,
a) in their number: on Chanukah eight lights are kindled and in the Beis HaMikdash only seven were kindled,הֵן בְּמִסְפָּרָם
and b) the time when they are kindled. The Chanukah lights are kindled after sunset, while the lights of the Beis HaMikdash were kindled during the day. Both of these differences emanate from the same fundamental point.וְהֵן בִּזְמַן הַדְלָקָתָם,
Chanukah reflects the Divine service of mesirus nefesh that stems from the dimension of yechidah,כִּי עִנְיַן חֲנֻכָּה הוּא הָעֲבוֹדָה דִּמְסִירוּת נֶפֶשׁ שֶׁמִּצַּד בְּחִינַת יְחִידָה,
a level above the hierarchy of powers that exist within a person’s soul and which is rooted in a level of G‑dliness that transcends all hierarchies, G‑d’s Essence that transcends the Spiritual Cosmos (Seder HaHishtalshelus).לְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת (שֶׁבָּאָדָם),
Therefore, there are eight Chanukah lights.וְלָכֵן הֵם ח' נֵרוֹת,
(As mentioned above, sec. 1,) the number eight is connected with a dimension that transcends the Spiritual Cosmos.דְּמִסְפַּר ח' קָשׁוּר (כַּנִּזְכָּר לְעֵיל סְעִיף א') עִם בְּחִינָה שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת.
This is reflected in the contrast between the harp used in the Beis HaMikdash which comprised seven strandsוּבְדֻגְמַת הַחִלּוּק בֵּין כִּנּוֹר דְּבֵית הַמִּקְדָּשׁ שֶׁהָיָה שֶׁל שִׁבְעַת נִימִין,
and the harp that will be used in the Beis HaMikdash in the era of Mashiach, which will comprise eight strands.10וְכִנּוֹר שֶׁל יְמוֹת הַמָּשִׁיחַ שֶׁיִּהְיֶה שֶׁל שְׁמוֹנָה נִימִין.
As mentioned above, the number seven represents perfection in the natural order and eight, a transcendent light above the limits of nature.
True, the Beis HaMikdash was the holiest place in the world.דְּאַף שֶׁבֵּית הַמִּקְדָּשׁ הוּא מָקוֹם הֲכִי מְקֻדָּשׁ שֶׁבָּעוֹלָם,
And in particular, the harp of the Beis HaMikdash represented a lofty level, for it drew down influence from G‑d’s name Havayah.וּבִפְרָט כִּנּוֹר שֶׁל בֵּית הַמִּקְדָּשׁ שֶׁהוּא עִנְיַן הַמְשָׁכַת שֵׁם הֲוָיָ',
For כנור, “harp,” is comprised of the letters כ"ו נר, “the lamp of 26 (the numerical equivalent of G‑d’s name Havayah י-ה-ו-ה).”11דְּכִנּוֹר אוֹתִיּוֹת כ"ו (גִּימַטְרִיָּא דְּשֵׁם הֲוָיָה) נֵ"ר
(Thus relating to the verse,12 “The lamp of G‑d (Havayah) is the soul of man.”)13(נֵר הֲוָיָ' נִשְׁמַת אָדָם),
Nevertheless, it reflects only perfection within the structure of the Spiritual Cosmos, מִכָּל מָקוֹם הוּא רַק שְׁלֵמוּת דְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת,
i.e., Divine light that has adapted itself to the limits of the world. Although it refers to G‑d’s name Havayah which reflects transcendence, it relates to the lower level of G‑d’s name Havayah, the level that relates to the word mehaveh, which means “bring into being,” i.e., the G‑dliness that is the source for the worlds’ existence.
Therefore, it comprised seven strands.וְלָכֵן הָיָה שֶׁל שִׁבְעַת נִימִין.
In contrast, in the era of Mashiach there will be a revelation of G‑dliness that transcends the Spiritual Cosmos, (the higher level of G‑d’s name Havayah).מַה שֶּׁאֵין כֵּן בִּימוֹת הַמָּשִׁיחַ שֶׁיִּהְיֶה גִּלּוּי שֶׁלְּמַעְלָה מִסֵּדֶר הַהִשְׁתַּלְשְׁלוּת (שֵׁם הֲוָיָ' דִּלְעֵילָּא),
Hence, the harp of the future Beis HaMikdash will comprise eight strands.14יִהְיֶה שֶׁל שְׁמוֹנָה נִימִין.
On this basis, an explanation can also be given for the difference in the time of the kindling of the Chanukah lights and the lights of the Beis HaMikdash,וְזֶהוּ גַּם הַטַּעַם שֶׁנֵּרוֹת חֲנֻכָּה חֲלוּקִים מִנֵּרוֹת הַמִּקְדָּשׁ גַּם בִּזְמַן הַדְלָקָתָם,
why the mitzvah to kindle Chanukah lights begins after sunset:מַה שֶּׁמִּצְוָתָהּ שֶׁל נֵר חֲנֻכָּה הִיא מִשֶּׁתִּשְׁקַע הַחַמָּה,
For as mentioned in sec. 2, the Chanukah lights are intended to illuminate the darkness and it is specifically through the revelation of (the dimension of yechidah that) transcends the structure (of a person’s internal powers) and reflects G‑dliness that is utterly transcendentכִּי דַּוְקָא עַל יְדֵי הַגִּלּוּי (דִּבְחִינַת יְחִידָה) שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת (שֶׁבָּאָדָם),
that it is possible to illuminate even darkness. In particular, there are two aspects of illuminating the darkness:מְאִירִים גַּם אֶת הַחֹשֶׁךְ.
Not only that the darkness does not cause concealment for this light,דְּלֹא רַק שֶׁלְּגַבֵּי אוֹר זֶה הַחֹשֶׁךְ אֵינוֹ מַעֲלִים,
but moreover, the darkness is transformed into light.15אֶלָּא יְתֵרָה מִזּוֹ, שֶׁהַחֹשֶׁךְ נֶהְפָּךְ לְאוֹר.
The transformation of darkness into light is reflected by the wording used by our Sages,16 who state that the time for the kindling of the Chanukah lights extends until there are no longer passersby in the marketplace. The literal meaning of their words is “Until a foot ceases [to be] in the marketplace.”וְזֶהוּ גַּם מַה שֶּׁזְּמַנָּהּ שֶׁל נֵר חֲנֻכָּה הוּא עַד שֶׁתִּכְלֶה רֶגֶל מִן הַשּׁוּק
And they further explain that statement to mean, “Until the feet of the Tarmudites cease to be in the marketplace.”17עַד דְּכָלְיָא רִגְלָא דְּתַרְמוֹדָאֵי.
The Tarmudites rebelled against the kingdom of Heaven.תַּרְמוֹדָאֵי הֵם הַמּוֹרְדִים בְּמַלְכוּת שָׁמַיִם
Tadmor18 (the city from which the Tarmudites originated) was an oasis built by King Shlomo.19 The inhabitants did not reciprocate his kindness and took an active role in the destruction of both Batei HaMikdash.20
(Indeed, the very name Tarmod employs the same letters as the word moredes, “one who rebels.”)21(תַּרְמוֹד אוֹתִיּוֹת מוֹרֶדֶת)
They would linger in the marketplace.וְהֵם מִתְעַכְּבִים בַּשּׁוּק
The marketplace is identified with the public domain, “mountains of separation,”22 i.e., analogies for the forces of kelipah.בְּחִינַת רְשׁוּת הָרַבִּים טוּרֵי דִּפְרוּדָא,
The Chanukah lights cause the feet, i.e., the lowest rungs, of the Tarmudites to cease.וְעַל יְדֵי נֵר חֲנֻכָּה נַעֲשֶׂה כָּלְיָא רִגְלָא דְּתַרְמוֹדָאֵי,
Moreover, two interpretations can be given for that statement.דִּשְׁנֵי פֵּרוּשִׁים בָּזֶה.
a) that the radiance of the Chanukah lights nullifies the feet of the Tarmudites and causes their existence to cease.23שֶׁהָאוֹר דְּנֵר חֲנֻכָּה מְכַלֶּה וּמְבַטֵּל אֶת רִגְלָא דְּתַרְמוֹדָאֵי,
and b) that the Chanukah lights motivate even the feet of the Tarmudites to intense longing and love for G‑d. (כָּלְיָא, “cease” can be interpreted as related to כִּלְיוֹן, “intense longing,” a yearning so powerful that the soul expires in love for G‑d.) Thus,וְשֶׁהָאוֹר דְּנֵר חֲנֻכָּה פּוֹעֵל הַכִּלְיוֹן (כָּלְיָא מִלְּשׁוֹן כִּלְיוֹן וּכְלוֹת הַנֶּפֶשׁ) גַּם בְּרִגְלָא דְּתַרְמוֹדָאֵי,
even those who rebel against G‑d will be motivated to love Him, and their love will be so strong that their souls will expire.24שֶׁגַּם הַמּוֹרְדִים יָבוֹאוּ לִבְחִינַת כְּלוֹת הַנֶּפֶשׁ.

Summary

Not only does tapping the essential power of the soul through mesirus nefesh make victory over the opposing forces inevitable, it brings about several effects that reflect a complete victory. Firstly, the essential G‑dliness of the soul permeates its internal powers and elevates them. Also,
a) there is no power in kelipah that can oppose the essence of the soul. As such, when it is revealed, it negates the influence of kelipah;
b) when the dimension of yechidah within the soul is revealed, it also affects the animal soul, transforming its fundamental material orientation.
On this basis, we can understand the differences between the lights of Chanukah and the lights of the Beis HaMikdash. As mentioned in sec. 1, there are two differences between the two:
a) in their number: on Chanukah eight lights are kindled and in the Beis HaMikdash seven were kindled, and
b) the time when they are kindled. The Chanukah lights are kindled after sunset, while the lights of the Beis HaMikdash were kindled during the day.
Both of these differences emanate from the same fundamental point. Chanukah reflects the Divine service of mesirus nefesh that stems from the dimension of yechidah. Therefore,
a) there are eight lights, for eight reflects a transcendent level, while seven represents perfection within the structure that characterizes nature.
b) they are kindled at night, because they are intended to illuminate darkness.
More particularly, the illumination of darkness is twofold, nullifying its negative qualities and transforming it into good. Both of these dimensions are reflected in the Talmud’s statement that the Chanukah lights must burn until the feet of the Tarmudites cease to be in the marketplace.