Musar su I Re 6:78

When commenting on 27,2: ויקחו אליך שמן זית זך, "They shall take for you pure olive oil," the Talmud in Menachot 86 points out that the Torah emphasises the word "for you," not "for Me." The message is that G–d does not need the light of the Candlestick. When the Tabernacle is lit up, however, this reflects glory for the Jewish people. The Table stood in the North, the Candlestick in the South of the Sanctuary. G–d needs neither the bread offered on the Table nor the light of the Candlestick. We read in Kings I 6,4 that Solomon made windows for the House (Temple) שקופים אטומים. This means that the windows were narrower on the inside of the walls than on the outside, emitting light rather than allowing light to come in from the outside. This architectural anomaly reflected the message that whereas G–d does not need our light, we are very much in need of His light, the one that is emitted from the Sanctuary.

Our sages, quoted by Rashi, say that the words: ויצא יעקב, "Jacob departed," tell us that the departure of a צדיק always leaves a noticeable void in the community he departed from. The righteous person is the glory and beauty of any community. I have already mentioned that these words also allude to Jacob going into exile. The departure of the glory that Rashi referred to as occurring when the צדיק leaves, may also refer to the departure of the glory when the Temple is destroyed. The glory Rashi referred to is described by him as זיו, הוד, and as הדר. The month in which Solomon's Temple was begun is also called זיו. (Kings I 6,37). That the loss of this glory is described in terms of "departure" can be seen from Daniel 10,8: והודי נהפך עלי למשחית, "And my glory was turned into something destructive." The departure of such glory is also referred to as the departure of הדר, in Lamentations 1,6: ויצא מן בת ציון הדרה, "The glory departed from the daughter of Zion." The respective first letters of the words הוד, זיו, הדר, are הזה.