Menorah

בהעלותך את הנרות, “when you kindle the lights, etc.” The day on which the Tabernacle was erected was comparable to the day on which the universe was created. This is why just as the report of the creation of the universe began with G’d commanding that there be light, the Torah here begins with detailing how Aaron should kindle the lights of the menorah. The reason why the paragraph dealing with kindling the menorah was placed immediately after the paragraph describing the gifts of the princes on the occasion of the consecration of the Tabernacle, is, as Rashi has pointed out already, that Aaron had been upset that he had apparently not been given a role in those rituals. In order to set his mind at rest, G’d told him that He had reserved a more important role for him even than that of the princes, i.e. the kindling of the menorah. Nachmanides questions Rashi’s comments, asking why G’d consoled Aaron with the kindling of the lights, when He could so easily have pointed out to him that since he had been chosen for presenting the most welcome of the offerings, the incense, surely he must have realized that he had not been overlooked? There is a long list of sacrifices that is acceptable to Hashem only if offered by Aaron, or the High Priests after him, respectively, so that his mental depression seems totally unjustified? We must therefore try and understand the allegorical explanation quoted by Rashi in the name of the Midrash Tanchumah as referring to the Hasmoneans in the distant future, Aaron’s descendants, consecrating the entire Temple anew by lighting the menorah with oil that had been miraculously blessed by Hashem so that it burned for longer than could be expected (8 days instead of one day). Whereas on this occasion the inaugural rites were performed by members of the other tribes, not including the kindling of the lights, on that occasion, in the distant future, the kindling of the lights would become the central feature in the whole rededication of the Temple to the service of Hashem. Moreover, the consecration of the Temple in the days of the Hasmoneans was a more significant event than the consecration of the Altar, seeing that the Altar can only perform its function [the burning of animal sacrifices, etc. Ed.] as long as there is a Temple, whereas the consecration of the Temple by the Hasmonean priests was something of an enduring nature, seeing that we commemorate that event [the annual eight day celebration of Chanukkah and the kindling of the lights every evening. Ed.] still nowadays long after the Temple has been destroyed and there is no longer an Altar on which to offer animal sacrifices. It is clear therefore that the consecration of the Tabernacle was of a subordinate significance when measured against the millennia of Jewish history. Ibn Ezra states that the reason why the Torah attached our paragraph to that of the princes’ offerings is to teach that G’d communicated with Moses also at night, seeing that at least one light of the menorah would be burning around the clock. Nachmanides claims that Ibn Ezra’s comments do not conform to the opinion of our sages who claim that G’d communicated with Moses only during the day. [Rabbi Ch. Chavell, in his notes on Nachmanides’ commentary, points out that Abravanel has already justified Ibn Ezra’s commentary, and that what the sages meant was only that Moses did not receive communications from G’d at night, i.e. in a dream, such as other prophets. Ed.] Nachmanides adds that the sequence of the subject matters in our portion is justified, seeing that with these details about the kindling of the menorah the whole legislation pertaining to the offerings in the Tabernacle is concluded. The subject of the menorah and its function had commenced originally in Exodus 27,20 with the words: ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלות נר תמיד, “you are to command the Children of Israel that they shall take for you pure, pressed olive oil for illumination, to kindle the light continuously.” In that verse the menorah had not even been mentioned. The impression left from that verse had been that the menorah be lit at all times as long as the menorah was itself in a usable condition. Should the menorah be stolen, become dysfunctional, etc., we would have assumed that the command to keep it lit would automatically have become redundant. This is why the Torah in Leviticus 24,4 elaborates על המנורה הטהורה יערוך את הנרות לפני ה' תמיד, that “Aaron shall arrange the lights on the ritually pure menorah before Hashem, continuously.” The condition that enables kindling the menorah is that it is in a state of ritual purity. Now, in our portion, when the Torah concludes with the subjects of the offerings, after the Tabernacle has been completed and become functional, the details of the seven lamps on the menorah, the décor on its arms, etc., are repeated once more. Even the fact that the lamp on the center shaft was more important than the three arms on either side of it is mentioned, seeing the lights on the arms were burning in the direction of the center shaft. The Tabernacle is not mentioned in our paragraph at all, as had it been mentioned we might have concluded that the need for the menorah existed only in the Tabernacle, a structure that was not equipped with windows. Solomon’s Temple, however, which had a number of windows, might not require artificial lighting during the daytime, at least. To avoid our arriving at such faulty reasoning the Torah skipped mention of the word “Tabernacle,” or its equivalent in our paragraph.

Rabbi Levi son of Rabbi says: A pure Menorah came down from heaven, as The Holy One Who is Blessed said to Moshe "You will make a Menorah of pure gold [alt: a pure Menorah of gold]" (Shmot 25:31) [Moshe] responded: how will we make it? [God] responded "It will be made of hammered work [mikshah]" (Shmot 25:31). Nevertheless, Moshe struggled [nitkasha] and went down and forgot its manner of work. He went up and said: My Master, how will we make it? [God] said "It will be made of hammered work." Nevertheless, Moshe struggled and went down and forgot. He went up and said: My Master, I forgot it. [God] showed Moshe and Moshe still struggled. [God] said to him: "See and do" (Shmot 25:40), and took a Menorah of fire and showed him how it was made. Nevertheless, it was a struggle for Moshe. The Holy One Who is Blessed said to him: Go to Betzalel, and he will make it. [Moshe] told Betzalel and he immediately made it. He was amazed and said: For me, how many times did the Holy One Who is Blessed show me and I struggled to make it, but for you, who never saw it, you make it from your thoughts! Betzalel, you were standing in the shadow of God [b'tzel el] when the Holy One Who is Blessed showed me how to make it. Therefore, when the Temple was destroyed, the Menorah was hidden. And this is one of the five things that was hidden: the ark, the Menorah, the fire, the holy spirit, and the cherubs. When the Holy One Who is Blessed returns in [God]'s mercy and builds [God]'s house and sanctuary, [God] will bring them back to their place to make Jerusalem rejoice, as it says, "The arid desert shall be glad, The wilderness shall rejoice" (Isaiah 35:1), "It shall blossom abundantly, It shall also exult" (Isaiah 35:2).

Another interpretation (of Numb. 8:2 cont.): LET THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH, so that you will not despise this menorah. It is so stated (in Zech. 4:10): FOR WHOEVER HAS DESPISED THE DAY OF SMALL THINGS SHALL REJOICE TO SEE THE PLUMMET IN THE HAND OF ZERUBBABEL, <EVEN> THESE SEVEN. What are <THESE> SEVEN? These are the seven planets, in that (ibid. cont.:) THEY ROAM AROUND ALL THE EARTH.¹⁶Tanh. Numb. 3:5 cont.; Numb. R. 15:7. (Numb. 8:2:) LET THE SEVEN LAMPS GIVE THEIR LIGHT. These seven likewise are dear to him. Thus you may not despise them. It is therefore written (in Numb. 8:2:) LET THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH, lest your <evil> drive lead you astray into saying that he (i.e. the Holy One) has need of light. See what written about light, <i.e.> about the windows of the temple (in Ezek. 40:16, 25): NOW THERE WERE NARROW WINDOWS INTO THE CELLS […. LIKE THE WINDOWS (kehahallonot) MENTIONED ABOVE]. "Behallonot"¹⁷The traditional Tanhuma Numb. 3:5 reads kahallonot, which is probably the correct reading. The midrash is explaining an extra he (h) which does not belong there. is not written here but "kehahallonot" (understood here as kehah halonot which means "dim windows"), in that they were wide on the outside and narrow on the inside in order to send forth light to the outside.¹⁸Above, Numb. 3:2. R. Berekhyah the Priest [Berabbi] said: This lightning is the result of fire from on high. When it goes forth it brightens up the whole world, as stated (in Ezek. 1:13): AS FOR THE LIKENESS OF THE LIVING CREATURES, [THEIR APPEARANCE WAS LIKE COALS OF FIRE BURNING WITH THE APPEARANCE OF TORCHES … AND FROM THE FIRE THERE WENT FORTH LIGHTNING]. The Holy One said: I have no need of your light. [So why did I tell to you <to give me light>]? Simply in order to exalt you (ha'alotekha).¹⁹Cf. Numb. 8:2: WHEN YOU SET UP THE LAMPS (ha‘alotekha).