Lamnatzei'ach in Form of Menora

Why do some people recite "Lamnatzei'ach" in the form of a menorah?

Shalom!

Thank you for your question.

There is a widespread custom, particularly among Sephardim and Chassidim, to recite lamnatzei’ach, chapter 67 of Tehillim, from a text that is written in the form of a menora. The Chida was known for extensively promoting this practice. Some have the custom to use a “lamnatzei’ach menora” 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. 

Reciting lamnatzei’ach written out in the form of a menora is an ancient practice. In fact, it is taught that G-d showed both Moshe Rabbeinu and King David lamnatzei’ach 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. It is taught that reciting lamnatzei’ach in the form of a menora is comparable to lighting the menora of the Beit Hamikdash and greeting the Divine Presence. 

It is taught that the seven verses of lamnatzei’ach represent the seven “lower” sefirot and the seven days of creation. There are a total of forty-nine words in lamnatzei’ach, which correspond to the forty-nine days between Pesach and Shavuot. The middle verse (yismechu) contains forty-nine letters, which is also said to represent the days between Pesach and Shavuot. 

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