Parashat Beha alotcha

Transcription

1 Parashat Beha alotcha Sharon Rimon ~ 1 ~

2 ~ 2 ~

3 When You Kindle the Lamps Introduction Questions on the Section Describing the Menora At the beginning of Parashat Beha alotcha Moses commands Aaron to light the Menorah and Aaron does so: And God spoke to Moses, saying: Speak to Aaron and say to him: When you kindle the lamps, the seven lamps shall give light in front of the Menorah. And Aaron did so; he kindled its lamps to give light in front of the Menorah, as God commanded Moses. And from this the Menorah was made, beaten gold, from the base to the flowers it was beaten gold; according to the vision that God had shown Moses, so he made the Menorah. (Num. 8:1-4) ו י ד ב ר ה' א ל מ ש ה ל אמ ר: ד ב ר א ל א ה ר ן ו א מ ר ת א ל יו ב ה ע ל ת ך א ת ה נ ר ת א ל מו ל פ נ י ה מ נו ר ה י א ירו ש ב ע ת ה נ רו ת: ו י ע ש כ ן א ה ר ן א ל מו ל פ נ י ה מ נו ר ה ה ע ל ה נ ר ת יה כ א ש ר צ ו ה ה' א ת מ ש ה: ו ז ה מ ע ש ה ה מ נ ר ה מ ק ש ה ז ה ב ע ד י ר כ ה ע ד פ ר ח ה מ ק ש ה ה וא כ מ ר א ה א ש ר ה ר א ה ה' א ת מ ש ה כ ן ע ש ה א ת ה מ נ ר ה. ח, א-ד These verses raise two questions: 1 A. Why does this section appear here specifically? How is it related to the sequence of events in the book of Numbers? 1 This section also raises a third question: verse 4 states that the Menorah must be made of beaten gold, but this phrase already appears in Exodus 25 as part of the description of the Menorah. Why is this commandment repeated as well? (See Orach Chayim ad loc. for further discussion of this topic.) ~ 3 ~

4 B. The commandment to light the Menorah has appeared twice already in the Torah: at the beginning of Parashat Tetzaveh (Ex. 27:20-21) and the end of Parashat Emor (Lev. 24:1-4). Why does the Torah repeat this directive a third time? 2 To answer these questions, we will review all three mentions of the commandment to light the Menorah. The first instance appears in Parashat Teruma (Ex. 25:27), in the context of the commandment to gather donations for the building of the Mishkan and its vessels. A. The Donation of the Oil The Commandment in Parashat Teruma The Commandment in Parashat Tetzaveh Parashat Teruma opens with a commandment to gather donations for the Mishkan (Ex. 25:1-7). Among the raw materials for the Mishkan listed is the oil for the Menorah (verse 6). After the list of raw materials, the Torah continues to describe each of the vessels of the Mishkan in detail. At the beginning of Parashat Tetzaveh, at the end of the section describing the Mishkan s vessels, there is another commandment to bring oil for the Menorah: 2 Moreover, the commandment to light the candles is actually carried out in Exodus (40:24-25). Why is it repeated here as well? ~ 4 ~

5 And you, you shall command the Children of Israel, and they shall take to you pure olive oil for the light, to kindle an eternal lamp. In the Tent of Meeting, outside the curtain which is upon the Testimony, Aaron shall set it [to burn] from the evening until the morning, before God. It shall be a law forever, throughout their generations, from the Children of Israel. (Ex. 27:20-21) ו א ת ה ת צ ו ה א ת ב נ י י ש ר א ל ו י ק חו א ל יך ש מ ן ז י ת ז ך כ ת ית ל מ או ר ל ה ע ל ת נ ר ת מ יד: ב א ה ל מו ע ד מ חו ץ ל פ ר כ ת א ש ר ע ל ה ע ד ת י ע ר ך א תו א ה ר ן ו ב נ יו מ ע ר ב ע ד ב ק ר ל פ נ י ה ח ק ת עו ל ם ל ד ר ת ם מ א ת ב נ י י ש ר א ל. כ ז, כ-כא This commandment is repeated almost verbatim in Parashat Emor: And God spoke to Moses, saying: Command the Children of Israel, and they shall bring to you pure olive oil for the light, to kindle an eternal lamp. Outside the curtain of Testimony, in the Tent of Meeting, Aaron shall set it [to burn] from the evening until the morning, before God. It shall be a law forever, throughout your generations. He shall set the lamps on the pure Menorah before God, always. (Lev. 24:1-4) ו י ד ב ר ה א ל מ ש ה ל אמ ר: צ ו א ת ב נ י י ש ר א ל ו י ק חו א ל יך ש מ ן ז י ת ז ך כ ת ית ל מ או ר ל ה ע ל ת נ ר ת מ יד: מ חו ץ ל פ ר כ ת ה ע ד ת ב א ה ל מו ע ד י ע ר ך א תו א ה ר ן מ ע ר ב ע ד ב ק ר ל פ נ י ה ת מ יד ח ק ת עו ל ם ל ד ר ת יכ ם: ע ל ה מ נ ר ה ה ט ה ר ה י ע ר ך א ת ה נ רו ת ל פ נ י ה ת מ יד. כד, א-ד ~ 5 ~

6 Why the Repetition? And you, you shall command An Unusual Expression The Supply of Oil is Depleted The sections describing the donation of the oil and the lighting of the Menorah are puzzling: Parashat Teruma begins with a commandment to collect the raw materials needed to build the Mishkan, in which the Torah explicitly included the oil for the Menorah. Why is there another commandment to bring the oil, considering this is the only material listed in Parashat Teruma that has its own additional commandment? In fact, as mentioned above, this commandment is repeated twice once in Exodus and again in Leviticus. Another puzzling aspect of the commandment in Parashat Tetzaveh is the way it is phrased: this is the only place in the Torah where a commandment is given using the phrase: And you, you shall command. 3 What is the significance of this unusual expression? 4 One possible answer is that the supply of oil in the Mishkan will eventually be exhausted. Therefore, the oil cannot be brought only once new oil must be contributed periodically. The commandment at the beginning of Parashat Teruma requires that oil be brought to establish the Mishkan and begin the service 3 The Torah generally employs the phrase: And God said to Moses or And God spoke to Moses. There are a number of places where the word command is used, e.g. Command (Lev. 6:2, 24:2; Num. 28:2; 34:2; 35:2), but the phrase used in the commandment regarding the oil And you, you shall command is nevertheless unusual (the Sages discuss the phrase Command in Midrash HaGadol, Lev. 6:2, p. 114). 4 See Orach Chayim on Ex. 27:20 for his answer to these questions. ~ 6 ~

7 there. Later, the supply of oil must be renewed. Ramban explains the repeated commandment in Parashat Emor as follows: For there he commanded, And they shall take to you pure olive oil (Ex. 27:20) from the Children of Israel; meaning, from each person who has pure olive oil for the light, along with the other contributions for the Mishkan. And so they did, as it says: And the princes brought, etc., the spices and the oil for the light (Ex.35:27-28). And even thought it said there: [It shall be] a law forever, throughout their generations (Ex. 27:21), this refers to the lighting [of the Menorah] (Ramban on Lev. 24:2) And now that oil which the princes had donated had been consumed, and He commanded that the Children of Israel take pure olive oil like the first oil from the community throughout the generations ששם צוה ויקחו אליך שמן זית זך, מאת בני ישראל, כלומר מאת כל איש אשר נמצא אתו שמן זית זך למאור עם שאר תרומת המשכן, וכן עשו כמו שנאמר )שם לה, כז-כח( והנשיאים הביאו וגו את הבושם ואת השמן למאור. ואף על פי שאמר שם חוקת עולם לדורותם, הוא על ההדלקה... ועכשיו כלה השמן ההוא שהביאו הנשיאים נדבה, וצוה שיקחו בני ישראל משל צבור לדורותם שמן זית זך כתית כשמן הראשון... רמב ן, ויקרא כ ד, ב The difficulty with Ramban s explanation is that the spices needed for the incense would also be depleted eventually, but the commandment to bring them is ~ 7 ~

8 not repeated anywhere in the Torah. 5 Therefore, this explanation does not fully account for the repetition of this commandment. A Temporary Commandment and a Commandment for Generations Rashbam suggests a similar explanation with a different emphasis: And you, you shall command Above it says: Speak to the Children of Israel, and they shall take a donation for Me ; [this is] a temporary directive, for the purpose of [building] the Mishkan. But here, where this commandment is for generations, to give the oil for the light each year, for this reason it says And you, you shall command it uses a different phrase, for wherever it uses the verb command, it is a commandment for generations. ואתה תצוה למעלה הוא אומר: דבר אל בני ישראל ויקחו לי תרומה, לפי שעה, לצורך המשכן; אבל כאן, שציווי זה לכל הדורות, לתת שמן למאור לכל שנה ושנה, לכך הוא אומר ואתה תצוה שינה הלשון, לפי שכל לשון צוואה לדורות היא. וכן הוא אומר בתורת כהנים ובספרי, כי כל לשון ציווי אינו אלא מיד ולדורות. רשב ם, שמות כ ז, כ And so it says in Torat Kohanim and Sifri, that every time the verb command is used, it indicates a commandment that must [be done] immediately and for generations. (Rashbam on Ex. 27:20) 5 In Exodus 40, there seems to be an additional commandment to take spices for the Mishkan. However, it is evident later that this is not a repeated directive to take spices from the nation. Rather, Moses is commanded to take the spices donated by the nation and use them to anoint the Mishkan and its vessels (see Ibn Ezra ad loc.). In addition, the Torah does not use the verb command, but take : And you, take to yourself (Ex. 30:23). ~ 8 ~

9 Rashbam, like Ramban, explains that the commandment in Parashat Teruma was temporary, for the purpose of establishing the Mishkan, while the commandment in Parashat Tetzaveh was for generations. However, Rashbam does not attribute this permanent commandment to practical considerations (e.g., that the oil would eventually run out). Rather, he explains that the permanent status of the commandment grants it additional significance, which necessitates its repetition. Rashbam explains the additional repetition in Leviticus as a secondary commandment appended to the directive to set up the Table, since the Menorah is lit to illuminate the Table (see Rashbam on Lev. 24:2). Rashbam s interpretation also answers the second question: the phrase you shall command is used here to indicate that this is a permanent commandment that applies for generations. 6 6 Hizkuni explains: "תצוה את בני ישראל" שינה לשון מצוה זו מלשון שאר המצוות, לפי שהיא לזמן ארוך. הוא שאמרו רבותינו "כל מקום שנאמר צווי אינו אלא זרוז מיד ולדורות". Command the Children of Israel This usage of the word command is different than the other commandments, since it is for a long period of time. About this our Sages said: Every place it says command, it is only [in order to] urge them [to fulfill it] immediately and for generations. In contrast in Ramban s comments on the phrase And you, you shall command, he states that the standard phrase And you shall make could not have been used here, for they had no way of producing oil in the desert; [they could bring it] only if they had kept some with them (Ramban on Ex. 27:20). However, the Torah could have used the phrase Take to yourself, as it says regarding the spices: And you, take ~ 9 ~

10 Difficulties with Rashbam s Explanation However, Rashbam s explanation also raises certain questions: if the commandment regarding the oil and the Menorah was only a secondary commandment, it should have been stated in brief. Moreover, the commandment regarding the Menorah appears before the Table is mentioned. If lighting the Menorah were a secondary commandment, it should have been mentioned after the primary one. 7 to yourself the chief spices And you, take to yourself sweet spices, stacte and onycha (Ex. 30:22-38). Below we will suggest an alternative to Ramban s explanation. Seforno understands the commandments differently. He writes: ואתה תצוה. הנה מה שאמר עד עכשיו ועשית יובן שיעשה על ידי אחר, וזה שיצוה לאומנים שיעשו. ולפיכך באלו הג' מצוות שצוה הנה אמר ואתה, להודיעו שיעשה הוא בעצמו, שיצוה לישראל על עשיית השמן, ושיקריב אליו את אהרן ובניו ושידבר אל כל חכמי לב. And you, you shall command as He said until now, And you shall make, that would be understood as being made by another; that is, [Moses] should command the artisans to make it. And therefore in these three commandments that He gave here He said And you, to indicate that [Moses] should do them himself: that he should command the Israelites regarding making the oil, and that he should bring Aaron and his sons to him [and appoint them], and that he should speak to all of the wise of heart [the artisans]. 7 Hizkuni, who agrees with Rashbam s interpretation, notes this discrepancy and comments: ומן הדין היה להקדים פרשת לחם הפנים לפרשת המנורה שהרי המנורה היתה בכלל לחם הפנים כדכתיב ואת המנורה נוכח השלחן אלא רצה לסמוך פרשת מקלל לפרשת לחם הפנים כמו שפרש"י. And the section describing the Bread of the Countenance [i.e., the Table] should have been placed before the section regarding the Menorah, for the Menorah was appended to [the section of] the Bread of the Countenance, as it is written: And the Menorah in the presence of the Table (Ex. 26:35); however, He wished to juxtapose the section regarding one who curses [God] to the section of the Bread of the Countenance, as Rashi explained. ~ 10 ~

11 Below we will suggest an alternative explanation for the repetitions of this commandment. Emphasis of Different Aspects The Commandment to Take the Oil in Exodus Perhaps the repetitions of the commandment to take oil for the Menorah are not redundant. Rather, each section focuses on a different aspect of the commandment to light the Menorah. How does the Torah perceive the lighting of the Menorah and the donation of the oil? How does each seeming repetition of the commandment contribute to this perception? To answer this question, we must first examine the three sections in Parashot Teruma and Tetzaveh in Exodus, and Parashat Emor in Leviticus in context.b. The Dual Nature of the Menorah And you shall make Moses Role in Building the Mishkan Unique language is used to describe each of the commandments in Parashat Teruma: Hizkuni is referring to Rashi s commentary on verse 10, which discusses one who curses God: מהיכן יצא? רבי לוי אומר מעולמו יצא. רבי ברכיה אומר מפרשה שלמעלה יצא. לגלג ואמר ביום השבת יערכנו דרך המלך לאכול פת חמה בכל יום שמא פת צוננת של תשעה ימים? From where did he come out? Rabbi Levi says: He came out of his world. Rabbi Berachiya says: He came out of the previous section [discussing the Table]. He scoffed and said: On the Sabbath they shall set it it is the way of the king to eat warm bread each day; would a king eat cold bread of nine days [ago]?. (Rashi on Lev. 24:10) Since the bread was baked each week on Friday and eaten only the following Sabbath, it would only be eaten nine days after it was baked (including the day it was made). This is what the one who curses God wonders at; therefore, that section was juxtaposed to the section describing the Table and the Bread of the Countenance. ~ 11 ~

12 And they shall make an Ark And you shall cover it (Ex. 25:10-11) And you shall make a Table And you shall make upon it a crown of gold... (Ex. 25:23-24) And you shall make a Menorah of pure gold. (Ex. 25:31) And you shall make the Mishkan... (Ex. 26:1) And you shall make the boards... (Ex. 26:15) And you shall make the curtain (Ex. 26:31) And you shall make the altar... (Ex. 27:1) And you shall make the courtyard of the Mishkan... (Ex. 27:9) ועשו ארון... וציפית אותו... )כ ה, י-יא(. ועשית שולחן... ועשית עליו זר זהב )שם, כג(... ועשית מנורת זהב )שם, לא(. ואת המשכן תעשה )כ ו, א(... ועשית את הקרשים )שם, טו(... ועשית פרוכת )שם, לא(. ועשית את המזבח )כ ז, א(... ועשית את חצר המשכן )שם, ט(. Each of these commandments addresses Moses directly using the verb make. The Nation s Role: Bringing the Oil However, the commandment to bring the oil is different: And you, you shall command the Children of Israel, and they shall take to you pure olive oil... (Ex. 27:20) ואתה תצווה את בני ישראל ויקחו אליך שמן )כ ז, כ(... This is the only commandment addressed to the ~ 12 ~

13 Israelites. 8 This point is emphasized again at the end of the section: Aaron shall set it A law forever, throughout their generations, from the Children of Israel. (Ex. 27:21) יערוך אותו אהרון... חוקת עולם לדורותם מאת בני ישראל )כ ז, כא(. The Mishkan is built by Moses and therefore the commandments to build it and its vessels are addressed directly to him. This might have given the impression that the Mishkan was Moses exclusive property. The section about the oil comes to refute this assumption: the nation plays a permanent role in bringing the oil for the Menorah To kindle an eternal lamp. Even though Moses is the one who built the Mishkan, the nation has a constant role in the service of the Mishkan by providing the oil each year. The Priests Lighting the Menorah as the Nation s Representatives Parashat Tetzaveh describes Aaron and his sons lighting the Menorah, but this section emphasizes that this task is performed using oil that the nation provided. The priests are the nation s representatives who light the Menorah with the oil donated by the nation. This point is also reflected in the sequence of the sections that describe the Mishkan: 8 Obviously, this difference stems from the fact that this commandment refers to giving a donation; therefore, it was directed to the nation. However, it is unusual that the commandment to donate the oil is repeated in a list of commandments regarding the vessels of the Mishkan. ~ 13 ~

14 A. The commandments regarding the vessels of the Mishkan (Ex. 25:1-27:19) B. The commandment to light the Menorah (Ex. 27:20-21) C. The commandment to sanctify the priests and their garments (Ex. 28:1-29:37) The commandment to the priests to light the Menorah appears before the commandment to sanctify the priests; the priests were commanded to light the Menorah before they were formally sanctified as priests. This teaches us that the priests lit the Menorah as representatives of the people, 9 who put in the effort to prepare the oil for the Menorah. The repetition of the commandment to bring the oil is meant to emphasize the nation s permanent role in lighting the Menorah in the Mishkan and later in the Temple. 9 See Gal Eldad s article, Mikuma VeTochna shel Parshiyat Beha alotcha et hanerot, Megadim 27. ~ 14 ~

15 B. The Commandment in Leviticus The Menorah Pure before God The section in Parashat Emor is nearly identical to the verses in Parashat Tetzaveh. However, this similarity serves to highlight a difference at the end of each section: in Parashat Tetzaveh, the section concludes: From the Children of Israel, while in Parashat Emor it concludes: Before God, always. In Parashat Tetzaveh, the Torah emphasizes the nation s role in fulfilling this commandment, while in Parashat Emor it highlights the purity and powerful sanctity of the Menorah and the fact that the Menorah is always before God. The book of Leviticus discusses the sanctity and purity of the Mishkan, which is distinct from the impurity of the nation. Lighting the Menorah is presented as part of this sanctity, performed by Aaron and his sons as representatives of the Divine. Therefore, the commandment to light the Menorah in Leviticus (ch. 24) appears after the priests are sanctified (ch. 8), in contrast to the order in Parashot Teruma and Tetzaveh. The Two Sides of Lighting the Menorah The Priests Representatives of the Nation and the Divine The repetition of the lighting of the Menorah in Exodus and Leviticus alludes to two different symbols of this act: 10 when the priests light the Menorah, they are on one hand representatives of the nation (as 10 See note 11. ~ 15 ~

16 described in Exodus, in Parashat Tetzaveh); on the other hand, they function as representatives of the Divine (as described in Leviticus, in Parashat Emor). 11 The commandment in Parashat Emor also begins with the words: Command the Children of Israel, and they shall take to you pure olive oil... in other words, this commandment is also directed to the nation, not only to the priests. However, this serves as a reminder to the priests that they are not serving in the Mishkan as private individuals; they must always be aware that they represent the entire nation. C. Explaining the Section on the Menorah in Parashat Beha alotcha The Nation s Role in the Mishkan Parashat Beha alotcha Consecrating the Menorah We will now reexamine Parashat Beha alotcha. Chapters 7-8 of Numbers describe three events: the consecration of the altar (via the sacrifices brought by the princes of the tribes), the lighting of the Menorah, and the purification of the Levites. 11 Medieval commentators (commenting on a Talmudic discussion in Yoma 24b) disagreed whether the Menorah must be lit by a priest or may be lit by an Israelite. According to most opinions, the Menorah must be lit by a priest. However, Rambam states that an Israelite may light the Menorah (Rambam, Hilchot Bi at HaMikdash 9:7). See also the commentary of Meshech Chochma on the beginning of Parashat Beha alotcha. ~ 16 ~

17 Exodus recounts the preparations and building of the Mishkan. Leviticus describes the routine services and upkeep of the Mishkan, carried out mainly by the priests. In Numbers, following the consecration of the Mishkan, God explicitly directs Moses to light the Menorah for the first time. 12 Parashat Beha alotcha describes the consecration of the Menorah. The Consecration of the Mishkan in Numbers After the altar is consecrated, the verses describe the consecration of the Menorah and the subsequent purification of the Levites. These three events are part of the consecration of the Mishkan. Why do they appear here, in Numbers, instead of being included in the description of the consecration of the Mishkan in Exodus and Leviticus? 13 Numbers describes the nation s journey through the wilderness accompanied by the Divine Presence and the relationship between the nation and the Mishkan. Here, the consecration of the Mishkan is described from the nation s perspective; the princes sacrifices represent the nation s participation in this event. The sanctification of the Levites is included here because the Levites replaced the firstborn of the nation, who were originally intended to serve in the Temple. Thus, the Levites represent the nation in the Mishkan. At the beginning of the lesson we asked how the lighting of the Menorah by Aaron was connected to the sequence of events in Numbers, and why a 12 See Hizkuni on Num. 8:2, s.v. Beha alotcha. 13 See our lesson on Parashat Bamidbar for an in-depth discussion of this topic. ~ 17 ~

18 The Nation s Participation in the Service section on lighting the Menorah appears here a third time. The answers to these questions are now clear: The interpretation outlined above suggests that the Menorah is unique since the entire nation plays a role in its lighting by providing the oil. In fact, the nation participates in the service of the Mishkan in two ways, through two different vessels: A. The Menorah, by bringing the oil B. The altar, by bringing sacrifices It is no coincidence that Numbers, which describes the nation s relationship to the Mishkan, describes the consecration of the altar and the Menorah. The consecration of the Mishkan in Numbers focuses specifically on the two vessels through which the nation actively participates in the service of the Mishkan. 14 Aaron s Role in the Nation s Service Aaron s Distress In his commentary on the beginning of Parashat Beha alotcha, Rashi explains the connection between the sacrifices brought by the princes and the lighting of the Menorah: According to this interpretation, we would expect that Numbers would describe the nation s role in lighting the Menorah. However, only Aaron s role is mentioned in the section describing the Menorah in Numbers. The simple answer is that Parashat Beha alotcha depicts the consecration of the Menorah, which is unrelated to the nation s contribution of oil. See the comments of Meshech Chochma quoted at the beginning of the lesson. 15 Although this passage does not appear in manuscripts of ~ 18 ~

19 When you kindle why was the section describing the Menorah juxtaposed to the section describing the princes [sacrifices]? Because when Aaron saw the consecration of the princes, he was distressed, for he was not with them for the consecration neither he nor his tribe. God said to him: by your life, your [role] is greater than theirs, for you shall light and care for the lamps. (Rashi on Num. 8:2) בהעלתך למה נסמכה פרשת המנורה לפרשת הנשיאים? לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו; אמר לו הקב ה: חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות. רש י, במדבר ח, ב It is initially unclear why Aaron becomes so distressed one would have thought he would be happy that most of the service in the Mishkan was entrusted to him and his tribe. Why would he be upset over not participating in the consecration of the Mishkan? Furthermore, why does God choose the lighting of the Menorah specifically as His means of comforting Aaron? 16 Rashi s commentary, it is quoted by Ramban, who also comments on it. 16 These questions are raised and discussed by Ramban in his commentary. ~ 19 ~

20 The source for Rashi s interpretation is the following midrash: When you kindle what is written before this matter? And it was on the day that Moses completed... and the princes brought sacrifices (Num. 7). And afterwards: Speak to Aaron...when you kindle You find above that 11 tribes brought sacrifices and the tribe of Levi did not And Aaron did not bring a sacrifice with the princes, and he would say: Woe is me, perhaps it is because of me that the tribe of Levi is not accepted. God said to Moses: Go say to Aaron: Do not fear, you are destined for greater things than this. Therefore, it says: Speak to Aaron and say to him, When you kindle (Num. 8:2): the sacrifices [will be brought] for as long as the Temple stands, but the candles will always be in front of the Menorah, and all of the blessings I gave to you to bless My children they shall never be annulled (Midrash Tanhuma, Parashat Beha alotcha 5) ~ 20 ~ בהעלותך מה כתיב למעלה מן הענין? ויהי ביום כלות משה... ויקריבו הנשיאים )במדבר ז ( ואחר כך דבר אל אהרן בהעלותך......את מוצא למעלה י א שבטים הקריבו ושבט לוי לא הקריב... ואהרן לא הקריב עם הנשיאים, והיה אומר: אוי לי, שמא בשבילי אינו מקובל שבט לוי, אמר לו הקב ה למשה: לך אמור לאהרן אל תתירא, לגדולה מזו אתה מתוקן. לכך נאמר דבר אל אהרן ואמרת אליו בהעלותך : הקרבנות כל זמן שבית המקדש קיים הן נוהגין, אבל הנרות - לעולם אל מול פני המנורה, וכל הברכות שנתתי לך לברך את בני אינן בטלין לעולם... מדרש תנחומא, פרשת בהעלותך, סימן ה

21 Aaron Seeks to Participate in the Nation s Contribution Aaron The Nation s Representative in Lighting the Menorah This midrash explains why Aaron became distressed. The princes brought their offerings voluntarily; each prince represented his tribe and in merit of his contribution the tribe was accepted before God. Aaron felt that even though he brought numerous sacrifices in his unique holy role as High Priest in the Mishkan, his service lacked the aspect of voluntary contribution present in the sacrifices of the princes. Aaron wanted to participate in the consecration of the Mishkan not only as a representative of the Divine, but as a member of the nation. Now it is clear why God chooses to comfort Aaron by reminding him of his role in lighting the Menorah. This task was the only part of the service given to Aaron in his capacity as the nation s representative, before he was sanctified as the High Priest. Therefore, when Aaron expresses a desire to take part in the nation s contribution to the Mishkan, God reminds him that the Menorah is the most appropriate way of doing so. In summary, the commandment to light the Menorah in Parashat Beha alotcha fits within the theme of the book of Numbers as a depiction of the nation s part in the service of the Mishkan. Aaron functions here not as a representative of the Divine, but as a representative of the nation. Aaron s distress described in the midrash is consistent with the Sages perception of Aaron as very ~ 21 ~

22 connected to the nation. 17 Aaron wants to participate in the nation s consecration of the Mishkan. As the High Priest, he constantly acts as the emissary of God 18 but he is not content with this; he wants to represent the nation as well. The Parallel between Aaron and the Nation The Nation s Contribution to the Mishkan Aaron s Part in the Nation s Contribution In Exodus Moses is commanded to build the Mishkan and instate its services. At first glance, the nation does not seem to play any part in this process at all. However, the commandment to gather the oil and light the Menorah reveals the nation s role in the service a role that lasts forever, unlike Moses onetime task. In Numbers, the nation celebrates the consecration of the Mishkan by bringing voluntary sacrifices. At first, Aaron does not seem to play a role in the people s consecration of the Mishkan. Yet here too the commandment to light the Menorah alters our initial impression Aaron expresses his role as emissary of the nation by lighting the candles a role that lasts forever, unlike the princes one-time contribution For example, the Mishna states: Be a student of Aaron, who loves peace and pursues peace, loves all creatures and brings them closer to the Torah (Avot 1:12). See also Avot DeRabbi Natan See Nedarim 35b, which discusses whether the priests who serve in the Temple are representatives of God ( God s messengers ) or the nation ( our messengers ). 19 Rav Yekutiel Yehuda Teitelbaum explains in his book, Yeitiv Panim (part one, p. 170), that it is Aaron s everyday task of lighting the Menorah which raises him above the princes one-time contribution: although their donation was made ~ 22 ~

23 D. Israel and the Light of the Temple What is the significance of the dual nature of the Menorah? Why does the nation s contribution to the Mishkan focus specifically on the Menorah? The Temple Radiates Light The following midrash explains: It is as though God said to Moses: Say to the Israelites: I am telling you to light a candle not because I need your light, but in order to purify you Come and see, when a man builds a home and makes windows in order to allow light to enter, he makes the windows narrow on the outside and wide on the inside. Why? So that the light will enter from outside and illuminate the inside. And when Solomon built the Temple he did not make the windows in this fashion; rather, [he made them] narrow on the inside and wide on the outside, so that the light would radiate from the Temple and illuminate the outside, as it says: כביכול אמר הקב ה למשה: אמור לישראל: לא בשביל שאני צריך לאורכם אני אומר לכם להדליק נר, אלא בשביל לזכותכם... בא וראה, כשאדם בונה בית והוא עושה חלונות בתוך ביתו, והוא מבקש שיהא האור נכנס, הוא עושה את החלונות צרות מבחוץ ורחבות מבפנים; למה? כדי שיהא האור נכנס מבחוץ ומאיר מבפנים. וכשבנה שלמה את בית המקדש לא עשה כן את החלונות, אלא צרות מבפנים ורחבות מבחוץ, כדי שיהא האור יוצא מבית המקדש ומאיר מבחוץ, voluntarily and with great enthusiasm, Aaron s faithful regular service is greater than theirs. ~ 23 ~

24 And he made for the house windows that were broad within and narrow without (I Kings 6:4), to tell you that He is all light, and He does not need your light. And why did I command you [to light the Menorah]? In order to purify you; therefore, it says: When you kindle the lamps... (Midrash Tanhuma, Parashat Beha alotcha 2) שנאמר ויעש לבית חלוני שקופים אטומים )מלכים א ו, ד(, להודיעך שכולו אור ואינו צריך לאורה משלך, ולמה צויתי אתכם? בשביל לזכותכם, לכך נאמר בהעלתך את הנרות... מדרש תנחומא פרשת בהעלותך סימן ב The midrash explains that lighting the Menorah is not for God s benefit. God does not need candles to illuminate His house; in fact, the Temple was built in order to illuminate the world around it. The Nation s Role in Illuminating the World According to this interpretation, we would expect that the nation would not participate in lighting the Menorah presumably, this should be done by the priests in their capacity as God s representatives. (The lighting of the Menorah is portrayed in this way in Leviticus, where the priests light the Menorah as representatives of the Divine.) Why does the Torah choose to emphasize the nation s role in this particular task? The Menorah symbolizes the light of the Temple that illuminates the world around it. The Torah emphasizes the role of the nation in this matter: 20 the 20 In his Shemona Kevatzim [ Eight Files ], Rabbi Abraham Isaac Hakohen Kook writes: המנורה כוללת קדושת נשמת ישראל מצד עצמה, שנראית לכאורה חיצונה לגבי התורה ~ 24 ~

25 light of the Temple is closely linked to the people. If the nation does not fulfill their role in lighting the Menorah, it cannot radiate its light. Preserving the Light The nation bears the responsibility to purify and improve their deeds, since these very deeds affect the illumination of the Temple. When the nation sins, the sanctity and purity of the Temple is marred. Therefore, on the Day of Atonement, the sanctity of the Temple must be granted atonement for the people s sins. 21 Preserving the sanctity of the entire nation is vital to preserving God s presence in the Mishkan. 22 It is specifically through the vessel that symbolizes the Temple s illumination of the world that God chooses to emphasize the role of the people, who influence the sanctity of the Temple through their actions. When the nation preserves its sanctity and provides the oil for the light, they fulfill their role in bringing light to the Temple and illuminating the world. 23 שבקדש הקדשים, ובאמת היא מאירה לכל, והיא סוד עדות לישראל, אלא שהיא יכולה להאיר בחוץ גם כן. The Menorah contains the sanctity of the soul of Israel within itself, which seems external [compared] to the Torah in the Holy of Holies, but in reality it illuminates everything, and this is the secret [ ] of Israel, but it may illuminate the outside as well. (Shemona Kevatzim, kovetz 8:157). 21 See Lev. 16: See our lesson on Parashat Bamidbar. 23 Perhaps this is the reason that the Menorah symbolizes the manifestation of the Divine Presence upon the nation. In tractate Shabbat, the Talmud states: מחוץ לפרוכת העדות יערוך וכי לאורה הוא צריך והלא כל ארבעים שנה שהלכו בני ישראל במדבר לא הלכו אלא לאורו אלא עדות היא לבאי עולם שהשכינה שורה בישראל. Outside the curtain [of] the Testimony, Aaron shall set ~ 25 ~

26 it and does He need it for its light? Throughout the forty years that the nation followed Him in the desert, they needed nothing beyond His own light. Rather, this is a testament to the inhabitants of the world that the Divine Presence rests upon Israel. (Shabbat 22b) ~ 26 ~