민수기 8:2의 Chasidut

Numbers 7,2. ‎בהעלותך את הנרות‎, “when you are about to ‎kindle the lights, etc.;” it happens on occasion that a ‎‎tzaddik has fallen from his spiritual level. Seeing that G’d is ‎the essence of loving kindness He wishes for the “sparks” from ‎the Shechinah that have at different times fallen into our ‎domain of the ‎קליפות‎, “the peels,” i.e. ritually impure parts of the ‎globe to facilitate their rehabilitation and return to their habitat. ‎He uses the proximity of the “fallen” tzaddik, who is still ‎firmly attached to his holy roots and therefore will make ‎strenuous efforts at doing penance, to be the means by which ‎this will be brought about.
Our verse is an allegorical description of such an event. The ‎נרות‎, “lights,” referred to, are the fallen sparks which are facing ‎the menorah, the source of their light before they had fallen ‎off the Shechina, when the penitent sinner kindles the ‎‎menorah he will also include the “penitent sparks” who use ‎this opportunity to restore the Shechinah to its former ‎glory when all of its seven lights were burning.‎ ‎

Exodus 8:4 “and this is how the lampstand (candlestick) ‎was made, etc.” [I have not figured out, why our author ‎suddenly quotes a verse from Numbers 8,4, instead of using a ‎verse from our portion. Ed.]
We have a rule that ‎there are three types of “love” in the universe, (objects of love). ‎‎1) The most common object of love are tangible phenomena. The ‎Torah warns not to “love” certain tangible phenomena. 2) There ‎are some tangible phenomena, which at first glance appear as ‎permissible objects to be loved, but which on closer examination ‎are only symbols of what is permitted to love, i.e. not the object ‎itself but the concepts which the object represent. Therefore, the ‎third type of love is our love for the essence behind the external ‎symbols, the mitzvoth, in this instance, i.e. our love for ‎‎Hashem.‎
When we love G’d in this manner, we succeed in helping the ‎‎“sparks” to return to their original habitat as part of the ‎‎Sh’chinah, (as explained in our translation on pages 21-23.)‎
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.‎
The Torah underlines this by adding: ‎עד ירכה‎, “to its physical ‎foundation;” this is an allusion to physically permitted love when ‎it serves duly married couples to engage in marital intercourse for ‎the purpose of “uniting” their input through bringing into this ‎universe a child that combines the parents’ best qualities in a ‎single body. [Some of these words are mine, but I trust ‎they reflect the author’s meaning. Ed.] ‎
When the Torah relates how G’d set about creating the first ‎human being, (Genesis 1,26) ‎נעשה אדם בצלמנו‎, “let Us make man ‎in our image, etc.” the words ‎בצלמנו כדמותנו‎, “in our image, ‎similar to Our likeness,” are parallel to the description of the ‎candlestick being out of one chunk of gold, ‎עד ירכה עד פרחה‎, ‎colloquially speaking “from head to toe,” i.e. all of it. Although ‎the human being contains parts difficult to associate with ‎sanctity and holiness, as their function is to turn excess food into ‎excrement, for instance, in the final analysis even dung is ‎connected and remains connected to its Creator in heaven. We ‎are asked to relate with love to that aspect of the phenomenon ‎even if its exterior disgusts us. The word ‎פרחה‎ in Numbers 8,4 ‎whose numerical value is 288, clearly is a hidden reference to the ‎‎288 sparks of which we wrote on pages 21-23. The words ‎מקשה ‏היא‎ are an allusion to the ultimate unity of the Sh’chinah, ‎when all of these sparks have returned to its holy origin.‎

And here the mitzvah of lightning the Menorah (Numbers 8:2) will be explained, that truly it is [done] in every human being and in every time through the kohen. We already mentioned that a person is called candle/light: the 248 members and inside them soul (Nefesh) and spirit (Ruach), behold, these are candle (NeR). Even though a person has also a Neshamah (essence) in any instance, through a sin, the Neshamah separates from the person, and only soul and spirit are left. And the Alshich has written that the kohen is hinted at by the text, "the lips of the kohen guard knowledge and they seek Torah from his mouth" (Malachi 2:7) "he held many back from iniquity" (Malachi 2:6); and so too is mentioned in the Zohar "whoever seizes the hand of an evildoer and enables him to leave the evil path, rises three levels, which does not happen to other human beings, etc (Zohar 2:128b:3); and it seems to me to recall what I heard as way of musar [on the verse] "seeks the good of his people" (Esther 10:3) - the one who speaks of ethics and admonishes at the gate how should a person cling to the Holy One of Blessing, and after that all those who listen will be connected in unity, so that the speaker would make the words of the Holy One cling to them, and this is "to seize the hand of the evildoer" to raise them. And these are wise words.

219 And here the mitzvah of lightning the Menorah (Numbers 8:2) will be explained, that truly it is [done] in every human being and in every time through the kohen. We already mentioned that a person is called candle/light: the 248 members and inside them soul (Nefesh) and spirit (Ruach), behold, these are candle (NeR). Even though a person has also a Neshamah (essence) in any instance, through a sin, the Neshamah separates from the person, and only soul and spirit are left. And the Alshich has written that the kohen is hinted at by the text, "the lips of the kohen guard knowledge and they seek Torah from his mouth" (Malachi 2:7) "he held many back from iniquity" (Malachi 2:6); and so too is mentioned in the Zohar "whoever seizes the hand of an evildoer and enables him to leave the evil path, rises three levels, which does not happen to other human beings, etc (Zohar 2:128b:3); and it seems to me to recall what I heard as way of musar [on the verse] "seeks the good of his people" (Esther 10:3) - the one who speaks of ethics and admonishes at the gate how should a person cling to the Holy One of Blessing, and after that all those who listen will be connected in unity, so that the speaker would make the words of the Holy One cling to them, and this is "to seize the hand of the evildoer" to raise them. And these are wise words.

222 And it said: "in front/on the face of the Menorah, the seven lights will illuminate" (Numbers 8:2). Meaning - the the leader of the generation that intends to raise the people is called "the face of the Menorah", just as they are "the face of the generation." And when a person looks at the illuminated face of their friend, through their unity and their integration with one another, the leader of the generation with the generation of their people, and the people of the generation with the leader of the generation, then through the clinging of one to another they raise, as it is written in the verse "and there Israel encamped" and then "Moshe went up to E-lohim" see there in my writings. And this, that is written here, under a condition "in front/on the face of the Menorah, the seven lights will illuminate" - "because the world is built through lovingkindness [chesed]" (Ps. 89:3), and this is called the seven days of building , and through that we know there are seven levels in Israel, and through their integration in front of the Menorah [which also teaches this to be in front of the Upper Menorah, as known] the lights will illuminate, to continue the essence also through soul and spirit, and the Tabernacle of the essence is also in the head of a person, that has seven shafts of the menorah, which are the secret of the seven gates mentioned in the Sefer HaYetzirah (Sefer Yetzirah 4:4).

223 This can be explained in three ways, and they follow each other. Meaning, one needs to explain "in front/on the face of the Menorah" (Numbers 8:2) regarding the parts of the human being: the tabernacle/dwelling of the soul and the spirit are the liver and the heart, and the tabernacle of the essence is the brain. And when a person fixes their actions, then the essence continues to reign in the brain, that returns and illuminates the seven shafts of the Menorah, that in the head the essence belongs, and from there it extends the light to the soul and the spirit in the 248 members. And all this is in the personal level.