There is a widespread custom, particularly among Sefardim and Chassidim, to recite "Lamnatzeiach," Chapter 67 of Tehillim, from a text that is written in the form of a menora. Some are particular to read it specifically from a klaf.[2] The Chida was known for extensively promoting this practice.[3] Some have the custom to use a “lamnatzeiach menorah” with the verses arranged from right to left, while others use one whose verses are arranged from left to right. It might just be that this dispute is an extension of the dispute regarding the manner in which the menora in the Beit Hamikdash was lit.[4]

Reciting lamnatzeiach written out in the form of a menora is an ancient practice. In fact, it is taught that God showed both Moshe Rabbeinu and King David lamnatzeiach written out in the form of a menora on a sheet of gold. King David inscribed it on his shield in the form of a menora, and he would meditate upon it for protection.[5] It is taught that reciting lamnatzeiach in the form of a Menora is comparable to lighting the menora of the Beit Hamikdash and greeting the Divine presence.[6]

A lamnatzeiach menora can be found in the opening pages of many siddurim.[7] Those who are particular to recite lamnatzeiach written in the form of a menora usually do so at Shacharit,[8] though there are those who do so at mincha and/or maariv, as well.[9] It is generally not recited on Shabbat. It is said that meditating upon an image of the menora purifies the mind and puts one into the proper frame of mind for prayer.[10] Some also recite lamnatzeiach written in the form of a menora at the conclusion of prayers as a means of “unwinding.”

There is also a custom to recite lamnatzeiach written in the form of a menora before a journey, as a segula for success, before performing a brit, and at meals.[11] It is also taught that reciting lamnatzeiach before sunrise is a segula that no harm will befall a person that day. The Roke’ach teaches that one who recites lamnatzeiach written in the form of a menora will find grace in the eyes of everyone he meets. There used to be a widespread custom to affix a lamnatzeiach menorah on the inside of the Aron Kodesh, a custom that some authorities insist should be renewed.[12]

It is taught that the seven verses of lamnatzeiach represent the seven “lower” sefirot and the seven days of creation. There are a total of forty-nine words in lamnatzeiach which correspond to the forty-nine days between Pesach and Shavuot. The middle verse ("yismichu") contains forty-nine letters which is also said to represent the days between Pesach and Shavuot. Indeed, there is a custom to recite lamnatzeiach in the form of a menora at every Birkat Kohanim between Pesach and Shavuot.[13] There are also midrashic teachings on the connections between lamnatzeiach and Birkat Kohanim.[14]

The forty-nine words of lamnatzeiach also represent the twenty-two cups, eleven buttons, nine flowers, and seven lamps that formed the menora in the Beit Hamikdash.[15] The 216 letters of lamnatzeiach correspond to the Divine Name (Shem Hameforash), alluded to in the three verses of Shemot 14:19-21 which also contain 216 letters.[16] There are other kabalistic interpretations of the various letters, words, and verses of lamnatzeiach, as well.

[1] This chapter is based heavily on Dovid Sears, Seven Branches of the Menora - Kabbalistic Meditation on Psalm 67 available at: http://www.nachalnovea.com/breslovcenter/articles/Seven_Branches_of_the_Menora.pdf. See also Piskei Teshuvot 1:8 and Darchei David 1.

[2] Mishna Berura 1:4; Maharsham 1:96; Mishmeret Shalom 15:1.

[3] Avodat Hakodesh, Tziporen Shamir, 2:18. See also Darchei David 1.

[4] Mishnat Yosef 4:32.

[5] Kaf Hachaim (Palagi) 12:14. See also: http://lavlor.blogspot.com/2009/08/psalms-Menora.html; Piskei Teshuvot 1 footnote 58.

[6] Abudraham.

[7] It generally appears somewhere in the first few pages of the siddur, the korbanot section, or before "Baruch She’amar"

[8] Petach Hadvir 234:2.

[9] Shaar Hakavanot, Derush 3; Siddur Hashla, shaar hashamayim.

[10] Or L’shamayim, Truma.

[11] Dovid Sears, Seven Branches of the Menora - Kabbalistic Meditation on Psalm 67, footnote ii and iii, cited at: http://www.nachalnovea.com/breslovcenter/articles/Seven_Branches_of_the_Menora.pdf.

[12] Piskei Teshuvot 1:8; Tzemach Tzedek 50.

[13] Moed Lekol Chai 5:21 cited in Divrei Yitzchak (Kaduri) Shaar Seder Hayom 14. See there for more.

[14] Lev Chaim 3:24 cited in Divrei Yitzchak (Kaduri) Shaar Seder Hayom 14. See also Darchei David 1.

[15] Abudraham.

[16] See Tosfot, Sukka 45a s.v. ani vaho.