When you draw up the lampwicks

Towards the front of the lampstand

let the seven lampwicks give light.

(Bemidbar 8:2)

 

When you draw up the lampwicks - 'For you shall light my lamp' (Psalm 18) - Said the Children of Israel before the Holy One, Blessed Be He: Master of the Universe, you say that we shall light up before you, but you are the lamp of the world and light dwells with you! It is written (Daniel 2): "He reveals deep and hidden things, knows what is in the darkness, and light dwells with Him." Yet you say "Towards the front of the lampstand

let the seven lampwicks give light" How then "For you shall light my lamp"! Replied the Holy One, Blessed Be He: It is not that I need it, but you light for me as I lit for you. Why? To elevate you before the nations, for they say: See how Israel lights up for He who gives light to all! To what may this be compared? To a man with sight and a blind man who walk together on the way, etc. (Above Seder Tetzaveh, Section 4), and the Holy one led them and lit their way, as is written (Shemot 13) "And the Lord goes before them during the day, etc." - Once the Tabernacle was erected, God called to Moshe and said to him that they should light up before Me, as is written "Speak to Aharon and say to him when you light up" - Said Israel to the Holy One: 'For you light my lamp' and you tell us to light up before you?!' Replied the Holy One to Israel: In order to draw you up did I tell you to light up for Me as I light up for you on the way, therefore it says "when you draw up".

(Tanhuma, Behaalotcha, 4)

 

When you draw up the lampwicks towards the front of the lampstand let the seven lampwicks give light. Our Sages taught (Shabbat 22b): This is the western lamp from which he would begin to light and with it he would finish. And the Tosafot wrote that he would first light from the western lamp and then would later light the western lamp from all the other lamps. The Menorah is an representation of Torah, as is written (Proverbs 6:23) "For the commandment is a lamp, and Torah is a light", and the central lamp hints at the teacher who teaches others, and the lamps flanking on the two sides are the disciples on his right and his left, and R' Eliezer (Taanit 7a) said "Much have I learnt from my teachers, etc., and mostly from my students". First the teacher learns with his pupils and enlightens them, until they increase his wisdom and he learns from them. Thus he sets out to teach and ends up being taught. This is as I explained 'He who learns in order to teach, will be granted adequate means to learn and to teach' (Avot 4:6) - he learns from his students as he teaches them. He lights the lamps from within himself and enlightens the students; and with it he would finish, meaning that afterwards they - the students - would enlighten him from their own light, and this is the correct interpretation.

                                                (Rabbi Avraham Shmuel Benyamin Sofer: Ktav Sofer, Bemidbar, ibid., ibid.)

 

 

Symbol of independence

Shafer Stollman

On 11^th of Shevat, 5709, the Provisional Council of State determined that the Menorah, flanked by olive branches, be the official symbol of the State of Israel. The inspiration for this choice was the quote from the Book of Zecharia:

And I saw, and behold a menorah entirely of gold... its seven candles attached ... upon it two olives" (Zecharia 4:2)

The Menorah itself is based upon the sculpture on the Titus Gate in Rome.

The purpose of the Menorah in the Tabernacle, and subsequently in the Temple, became a subject of a theological argument in the Talmud: Does God need our light in the Temple, and does he need the sacrifices which we offer? These discussions appear in Tractate Menachot (86b) as a homiletic explication of the passage "Command the Children of Israel and let them take unto you pure olive oil" (Vayikra 24):

Rabbi Shmuel bar Nachmani said: 'Unto you - not unto me, I have no need of its          light.' The table in the north and the menorah in the south, said Rab Zerika in the    name of Rabi Elazar: I need it not for eating nor do I need its light."

Similar - but stylistically different - questions appear in the Bavli (Shabbat 22b), voiced by the renowned blind sage:

Asked Rav Sheshet: 'It shall be set out outside the curtain of the Covenant' (Vayikra 24), Does He need its light? Forty years the Children of Israel traveled in the desert following only His light; but it serves as testimony to all who come that the Divine Presence rests in Israel."

These midrashim reflect the opinion that the Holy One, Blessed Be He, has no need for acts performed in the Temple. Their purpose is to provide the Jewish people with more opportunities for mitzvoth: "The Holy One, as it were, said to the Moshe: Tell Israel that it is not because I need your light that. I order you to light the candle, but in order to accrue you [with mitzvoth], and so it is written "The Lord desires His [servant's] vindication, that he may magnify and glorify [His] teaching." (Isaiah 42:21)

In this context the windows of Solomon's temple prove that He has no need of light: "And he made for the House, clear and opaque" (I Kings 6:4). It has been taught: Clear [from within] and opaque {from outside], I do not need its light..." (Ibid) The purpose of the Temple and its service fills no divine need, be it the light of the candles or the sacrifices offered upon the altar:

…Know you, come and see that when a man builds a house and he makes windows inside his house, and he desires that light enter, he constructs the window so that it be narrow inside and wide outside, so that the light enter from outside and light up the interior. But when Solomon built the Temple he did not make the windows so, but rather narrow within and wide outside so that the light shine outward from the Temple, lighting up outside, as is written 'And he made the for the house windows, clear and opaque, in order to teach you that He is total light and does not need your light... (Midrash Tanhuma (Buber), Parashat Behaalotcha, 2).

 

At the beginning of Parashat Behaalotcha Rashi quotes the midrash telling how Aharon the Priest, he who was appointed to oversee the Tabernacle service and who was permitted once a year to enter the Holy of Holies, was offended that neither he nor others from his tribe participated with the chieftains in the Tabernacle dedication:

…You find above that eleven tribes brought offerings...with the exception of the chieftain of [the tribe of] Levi and who was the chieftain of Levi? Aharon! As is written "and write the name of Aharon on the staff of Levi (Bemidbar 17:18),

Aharon did not offer with the chieftains, and was wont to say, Woe unto me, perhaps because of me the Holy One does not accept the tribe of Levi...

Said the Holy One to Moshe: Go and tell Aharon not to fear. You have been chosen for greater things. Therefore is it written, speak to Aharon and tell him 'When you light up the lamps'; the sacrifices are to be brought only as long as the Temple exists, but the candles will forever face the menorah.- and all the blessings with   which I commanded you to bless my children will never be abolished. (Midrash Tanchuma (Buber) Ibid. 5-6)

Ramban queries, "It is a known fact that when the Temple does not exist and the sacrifices are abolished because of the destruction, the candles, too, are abolished!" (Ramban Bemidbar 8). This being so, what does the midrash intend to teach us? God's promise to Aharon refers not to the regular Temple candles, but to the Hanukkah candles. Ramban explains that many years after Moshe and Aharon, in the days of the Hashmonaim, it became clear that the lighting of the candles by Aharon was more important in the eyes of God than the offerings brought by the chieftains. The importance of the Menorah derived from the fact that the obligation to light it was to exist even after the cessation of sacrificial offerings. The yearly lighting of the Chanukah candles is the perpetual reminder of the original candle lighting "which is in force even after the destruction, in our exile." Aharon was relieved when he understood that the rededication of the Temple in Hasmonean times would be performed by his progeny, and that the holiday of Chanukah would be ascribed to the Priests.

Here, then, is the principle that the Menorah lighting is the choice service because it is eternal. Only in retrospect, over a thousand years after Aharon "lit its candles as God commanded Moshe", could the sages of the midrash recognize in the Menorah purified by the Hashmonaim, that event of which God spoke to Moshe in Parashat Haalotcha. But could the generation of the Tabernacle have foreseen the significance of God's words to Aharon and their ramifications for the future? I doubt it. Therefore, it may be that for us that which was then promised to Aharon was not exclusively aimed at the Hashmonean period; it may yet –and probably will—materialize.

Our generation which recovered from the unimaginable, and, after two thousand years of exile, was privileged to have a state, is the generation which witnesses up close the vision of the realization of the Israeli independence, even without the return of the Temple. Regarding this, the Sages of the midrash said that "sacrifices are to be offered only as long as there is the Bet Hamikdash, but the candles are for all time!" (Midrash Tanchuma, ibid.) How appropriate, then, is it that the Menorah, which symbolizes the eternality of the holy service, is also the symbol of our political independence.

Rabbi Shafer Stollman, holder of an M.A. degree in Education, engaged in spokesmanship and information for the Jewish Agency

 

 

Love disregards the rules

"And so did Aharon do" - this is said in praise of Aharon, for not deviating [from the Lord's instructions].                                                                               (Rashi, Bemidbar 8:3)

 

Rebbi Baruch of Medzibosh (grandson of the Besht, one of the great Hassidic leaders) was asked: When God instructed Aharon through Moshe how to light the lamps, the Torah says 'And so Aharon did". Rashi explains that this phrase is said in praise of Aharon; "to proclaim the praise of Aharon, that he made no changes." How are to understand this? Is it not unthinkable that Aharon, sanctified of God, should deviate from His commandment, to the extent that he should be praised for not deviating?!

Replied the Rebbi:... It has been told of one who was a beadle [shamash] in the synagogue, that when he would arrange the lamps and pour oil into the Menorah - from excess of enthusiasm he was unable to do so properly and oil was spilt outside the vessel. Therefore was it was said in praise of Aharon, that despite his total devotion to his maker, he prepared the lamps and lit them properly.

(Mordecai Buber, Ohr Haganuz)

 

In order to execute a task, enthusiasm and good will are not enough. Patience and precision are also necessary.

(From Avraham Stahl: Shabbat B'Shabbato, Chap.2, P. 183)

 

 

Take the Levites... and cleanse them" - Senior Officials Require Purification

The high standing of Man uplifts his heart in the ways of God - but one must be careful that this merit add no obstacles, such as pride and desecration of the Name; whoever is greater than his fellow, his inclination is also greater - and so the closeness to holiness can lead to impurity, just as in the case of Korach and his Levite followers - their greatness led to their downfall. Those who rise up to the holy service are in need extra caution lest they stumble… therefore the admonishment that after their service in the Tent of Appointment, they must be scrupulous in preserving their purity - each according to his value. And so we have already learned that all this holds true for the study of Torah. One who accepts upon himself the yoke of Torah lifts his heart up to the paths of the Lord, but he must be careful that this not become a impediment. When he has merited success with Torah, and has studied with the necessary caution, this is reason for elevation of intelligence to the love of God. But all this is accomplished only if he consciously intends by this to attain love of God. Without such awareness, this benefit will be lost, leaving only the mitzvah of Torah study. Torah, too, is a high and exalted matter, but only if it has not turned into an obstacle, as Chazal pointed out (Yoma 65): "If he has not merited, it [the Torah] becomes potion of death."

(Haamek Davar, Bemidbar 8:15)

 

...We must remember that the above was written by the head of the Volozhin Yeshiva, who knew intimately the world of those who devote their lives exclusively to the study of Torah, and he was well aware of the danger facing them and all generations, lest they dare perceive themselves as "Gedolei Torah" - Torah giants.

(Leibowitz: Seven Years of Discussion on the Weekly Parasha, p. 649)

 

...This is to say that Aharon did all that he was commanded not as one who acts with enthusiasm and wonder, but as one who directs his consciousness and awareness to the daily service of God. The great significance of the service of God lies not in man's giving release to his religious enthusiasm - indeed it is doubtful whether such behavior is pure, uninterested, service of God. Perhaps it is but satisfaction of man's psychological needs.

 (Y. Leibowitz: Seven Years of Discussion on the Weekly Parasha, p. 648)

 

If there is one among your friends whose obedience to God is greater than yours, whose actions for His sake are purer, and his efforts to draw near to Him stronger, instinct will make you hate him, saying, "All the effort this man shows in obedience to God constitutes a clear failure on your part! Were it not for him, God, as well as man, would think you the most pious of your generation. Therefore you should offend him, be jealous of him and angry with him! Look for his faults and failures! Watch for his stumbling! Observe where he is negligent, publicize it as much as you can, and revile him for it. If it is possible to slander him for nothing, just to dishonor him in people's eyes, go ahead and do it!" Your answer to him should be the following: "How can I scorn somebody God loves and revile somebody he favors?"

(R. Bahya Ibn Pakuda's Hovot Ha-Levavot, Sha'ar Yihud Ha-Ma'aseh 8. Pp. 300-1 in Mansoor's translation)

 

READERS RESPOND

Reactions to "Jerusalem Day of Hope", Bemidbar 5771

As a rule I almost always agree with Pinchas Leiser's words of wisdom and reason.

This time I find it necessary to take exception to one sentence, not so much because of Pinchas, but because of many Jews who, in my opinion, slip up in a matter of great significance. Re his words on Yom Yerusalayim, he writes: "There is a tangible wall between the Old City and the New City..." Many Jews mistakenly relate to Jerusalem as though it were composed of two parts, the Old City and the New City. Therefore, the idea of dividing the city fills them trepidation, if not disgust.

Actually Jerusalem has three components: The Eastern City, the Western City, and the Old City. Very few Jews enter the Eastern City. Even few really are familiar with it. It is in every sense an Arab city. I happen to have some acquaintance with it because I am often invited to speak before groups of Christian pilgrims residing in local hotels. It is rare to find a Jewish taxi driver from Western Jerusalem familiar with these hotels.

In my opinion this fact is politically significant: If and when a Palestinian state is established, Eastern Jerusalem can serve as its capital city. This should not interfere with Western Jerusalem (which we term "the New City") continuing to function as the capital of the Jewish and democratic State of Israel. A solution for the Old City acceptable to both sides must be found, perhaps a form of joint rule. I know that different possibilities have been suggested. Certainly free access to holy sites of the three religions must be guaranteed. And if I should be required to show a passport in order to enter Eastern Jerusalem, I will do so willingly.

Debbie Weissman - Jerusalem

 

Pinchas Leiser responds

I thank Debbie Weissman for her remarks. True, it is possible to distinguish between the different parts of Jerusalem. In my article I related to the wall - the tangible and the metaphorical wall - which separates between sections and people, and I expressed the hope that Jerusalem become a City of Peace. The concepts "Old" and "New" relate perhaps to dimensions of past and present. In this framework I did not relate to the various political proposals for truly uniting the city because Shabbat Shalom does not deal with these aspects. It is, however, clear to me that unity and peace between the city's different residents will be achieved when the city's elders and community leaders understand that the needs and aspirations of all inhabitants must be taken into account.

 

 

 

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