Finding Light in Dark Places How the Menorah Inspires

(2) Speak to Aaron and say to him, “When you mount the lamps, let the seven lamps give light at the front of the lampstand.”

(2) בהעלתך lit., When you mount the lamps — Because the flame rises upwards (עולה), an expression denoting “ascending” is used of kindling them (the lights), implying that one must kindle them until the light ascends of itself (Shabbat 21a). — Furthermore our Rabbis derived from here (from the expression בהעלתך) that there was a step in front of the candelabrum upon which the priest stood while preparing the lights (Sifrei Bamidbar 59).

IN FRONT OF THE CANDLESTICK. This explains to give light (he’ir) over against it (Ex. 25:37). Now the word he’ir (give light) is transitive. It is similar to the word ta’ir (dost light) in For Thou dost light my light (Ps. 18:29). However, this is not the case with the word ya’iru (shall give light) and the word he’irah (did shine) in and the earth did shine (Ezek. 43:2). This section follows in order to teach that God’s word also came at night, for the light was to burn in the tabernacle and was not to be extinguished.

יאירו שבעת הנרות, all seven lamps will fulfill their function of illuminating and being the conduits of spiritual light descending on to the Jewish people. [obviously, the individual lamps would be able to provide physical light before being positioned in the manner described. Ed.] The mussar, allegorical lesson conveyed by the lights of the menorah is us that only by the “right” side representing preoccupation with eternal values, life in the future, working together with the “left” side which represents the concerns with physical life on our planet, will we be able to attain our purpose on earth. Our sages in Chulin 92 phrased it thus: אלמלי עלייא לא מתקיימא אתכליא, “if not for the input from celestial regions, spiritual input, the creatures on earth would not be able to survive at all.” [I have not found this precise quote, but it means more literally that if there were no wise people who could tutor the ignorant, the world as we know it would collapse. Ed.] In order for this universe to function as G’d wanted it to, all social levels of the people have to make their respective contributions. A major function of the combined activity by the “tutored and the ignorant” is to ensure that G’d’s name would be hailed, revered and enthusiastically acknowledged by every segment of mankind, all of His creatures. An example of such a thing happening is found in Exodus 19,8 ויענו כל העם יחדו ויאמרו כל אשר דבר ה' נעשה, the emphasis here being on the word יחדו, i.e. all the people in unison would combine to carry out G’d’s will.

(3) Aaron did so; he mounted the lamps at the front of the lampstand, as the LORD had commanded Moses.—

Exodus 8:4 and this is how the lampstand (candlestick) ‎was made, etc. ... It is not permissible for us to ever claim that there exist ‎phenomena in our universe that are totally apart from their ‎origin, from their holy roots. It is up to us to try and find behind ‎phenomena that appear totally divorced from their holy roots, ‎the point of contact through which such a thread, however ‎slender, still exists. According to our author, the ‎פנימיות‎, inner ‎essence, of any phenomenon, is a reflection of this “love.” In ‎order to serve the Lord properly, the worshipper must get hold of ‎this “love” and use it as the vehicle with which he relates to his ‎Creator. He considers that other ‎מדות‎, attributes, virtues, must be ‎used in a similar manner. He claims that there are a total of seven ‎such ‎מדות‎, virtues, and that the seven arms of the lampstand, or ‎candlestick in the Tabernacle, symbolized these seven virtues. He ‎considers Numbers 8,2 as the key phrase in the Torah referring to ‎this concept, when the Torah writes: ‎בהעלותך את הנרות אל מול פני ‏המנורה יאירו שבעת הנרות‎, “when you elevate the lights of the ‎lampstand they shall be focused on the center shaft so that all ‎seven lamps will be providing light.” The “centre shaft” ‎symbolizes the Sh’chinah, presence of G’d.‎At that point the Torah continues with the words: ‎וזה מעשה ‏המנורה מקשה‎, “and this is the essential ingredient of this ‎lampstand, it is hammered out of a single piece (of gold)”. This ‎verse teaches that true Judaism when it is practiced with all the ‎required virtues, will result in a completely unified, harmonious ‎personality of the worshipper. It is our task in this multifaceted ‎material universe, to reflect the unity of the Creator by emulating ‎His virtues to the best of our knowledge and ability.‎

So too, Rava said that Rav Seḥora said that Rav Huna said: Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: “Yet in whom the Lord delights, He oppresses him with disease; to see if his soul would offer itself in guilt, that he might see his children, lengthen his days, and that the desire of the Lord might prosper by his hand” (Isaiah 53:10). This verse illustrates that in whomever God delights, he afflicts with illness.