Chasidut do Wyjścia 27:22

Exodus 27,20. “and you shall command the Children of ‎Israel to take to you pure olive oil, etc.;” the expression ‎ויקחו אליך‎ instead of ‎ויביאו אליך‎, “they shall bring to you,” or ‎ויקחו ‏לי‎ “they shall take for Me,“ as at the beginning of Parshat ‎T’rumah, is unusual, to say the least. The point is that the ‎menorah together with all its details was part of a vision that ‎Moses had been shown by G’d while he had been on the ‎Mountain, just as he had been shown the other components of ‎the Tabernacle there. Being shown all this by G’d had been an ‎expression of G’d’s joy at the degree of awe and love for Him that ‎Moses had achieved, a level of closeness to the Creator not ‎achieved by any subsequent prophet. When Moses was instructed ‎to tell the people to bring the pure oil for lighting the ‎‎menorah “to you,” instead of “to Me,” [and he was ‎instructed to write this down in the Torah, Ed.] this was ‎to tell the reader to what exceptional spiritual heights Moses had ‎risen. This is why the Torah testified after Moses’ death ‎‎(Deuteronomy, 34,10) that no prophet who was as close to G’d as ‎Moses ever arose after him in history.‎

Exodus 27;20 “they shall take to you pure oil of beaten ‎olives for lighting;”we know that the evil urge is trying to ‎seduce human beings by causing them to give in to lust and the ‎desire aroused by what they see that appeals to them. It is his ‎foremost desire to prevent man from carrying out the ‎commandments of his Creator. What is the remedy that can stop ‎the evil urge in his tracks? The remedy is for man to use logic. He ‎should say to himself that if fulfilling his desire to satisfy his lust ‎and cravings with merely physical objects, objects that satisfy ‎only momentarily, how much more worthwhile is it for him to ‎satisfy his ability to come closer to his Creator and to experience ‎enduring satisfaction from the result?‎
When a person applies this kind of reasoning and as a result ‎eschews sin in favour of carrying out what he knows to be G’d’s ‎will, even the evil he had had in mind originally becomes a ‎כסא‎, ‎‎“throne, supporting stool,” for the good he does. When G’d ‎created evil [only in its most primitive stage, ‎ברא‎, ‎Ed.] in the first place, He did so in order to provide His ‎creatures with this additional merit when he decides to carry out ‎G’d’s will although he had been given another option. By creating ‎evil, G’d had, so to speak, placed man at a distance from Him. ‎When man has to cover this distance in order to approach G’d ‎more closely, G’d derives far more satisfaction from man’s efforts ‎to serve Him than He would if such “service” would be “natural.” ‎Any ‎תענוג‎, pleasurable experience, regardless if it is experienced in ‎our spheres of the universe or in the celestial spheres, retains its ‎flavour only when it is not a continuously, repetitive experience. ‎When it is experienced at relatively infrequent intervals it is ‎especially welcome as such. When G’d observes how man in the ‎attempt to come closer to His essence, has to break through ‎repeated obstacles, this is what pleases G’d.‎
It is the tzaddik’s challenge to sublimate all those ‎thoughts that could so easily have led him astray instead of ‎confirming him in his pursuit of ‎קרבות ה'‏‎, close affinity to ‎‎Hashem.‎
It is altogether not surprising that in this quest, even the ‎‎tzaddik from time to time is assaulted by what we would ‎term “unworthy thoughts;” this happens in order to afford him ‎an opportunity to refine and sublimate such thoughts when he ‎stands in prayer before the Almighty. Another challenge facing ‎the tzaddik is to try and elevate others, so that they too will ‎come closer to their Creator. If he were to be concerned ‎exclusively with purifying his own soul and personality, he would ‎have left unused a channel that could provide G’d with pleasure, a ‎serious deficiency [as we know from Avot 5,12 where ‎people who give charity without endeavouring to involve others ‎in the same mitzvah are not complimented for their charitable ‎activities. Ed.] If and when the tzaddik ‎engages in helping others to establish closer ties with their ‎Creator, G’d’s pleasure of his service will keep increasing even ‎though he has been serving G’d constantly, without interruption. ‎When applied to the symbolism expressed by lighting the ‎menorah and keeping it burning, the commandment of ‎ואתה תצוה ‏וגו'‏‎, contains the challenge addressed to every true servant of the ‎Lord to elevate both himself and his peers.
In kabbalistic parlance every thought formulated, reflects the ‎letters it contains if it were committed to paper or parchment. ‎Alien thoughts, i.e. unworthy thoughts, are considered as ‎‎“broken letters.” The word ‎כתית‎, crushed, symbolizes such ‎thoughts, and the function of the servant of G’d, primarily the ‎priest representing the collective soul of the Jewish people, is to ‎elevate, i.e. ‎להעלות‎, to sublimate such unworthy thoughts so that ‎they all point in the direction of the ‎נר תמיד‎, “the eternal flame,” ‎expressing the desire for communion with the Creator. That ‎expression reflects the satisfaction, pleasure derived by the ‎Creator from efforts by His people who crave His closeness.‎ ‎

“Anan orcha d’oraita naktinan - We are following the way of the Torah.” This is exactly how Rabbi Shimon Bar Yochai said it. Rabbi Shimon revealed how all mysteries are within the Torah. God enlightened him to the knowledge that the Torah contains all Divine names and chambers. The Torah contains the order of the concatenation of the spiritual worlds. All Sefirot, holy names, and names of angels are derived from its verses. It is clearly stated in the Tikunei Zohar (Tikkun 57, page 91b), “every angel has a verse in the Torah.” The mysteries of the pre-Sianitic teachings are not based on the verses of the Torah, for the Torah had not yet been given.⁸⁰However, all pre-Sinaitic teachings are hinted at in the Torah, as the Torah includes everything, as will soon be explained. From the days of Rabbi Shimon, the Holy One, blessed be He, revealed the knowledge that it is all in the Torah. Therefore it is said in the Zohar (Aharai, 61a), “All who aspire to ascend levels into the realm of mysteries, do so only in order to complete themselves in the knowledge of Rabbi Shimon.” Even that which was taught in the book of Adam HaRishon was again reviewed and taught to Moshe in the Torah. Concerning this, it is written in the Zohar (Yitro, 70a), “Rabbi Shimon said, I raise my hand in prayer⁸¹Referring to what Avraham said to the king of Sodom in Bereshit 14:22. to the One who created the world. Even though our forbears revealed great mysteries in this verse, it is well for us to delve deeply into the secrets of the book of Adam HaRishon, for this knowledge found itself in the hidden book of Shlomo HaMelech. This book reveals the secrets of man’s generations. It is a tree which reveals the generations of man and bears the fruits which bring them into the world. This is the book of the knowledge of hidden and profound wisdom, which was delivered to the physical Adam HaRishon. This same wisdom was given to Shlomo HaMelech, who recorded it in a book. We have learned that Moshe has great difficulty learning these matters, until the Shekhina came and taught it to him … Then Moshe learned this wisdom, and internalized it.” From here we see that Adam HaRishon had the book of the knowledge of mysteries, and God later imparted this knowledge to Moshe. This is hinted at in Parshat Tetsave (Shemot, 27:20). It is also hinted at in the realms of Ma’aseh Bereshit (The mystery of Creation) and Ma’aseh Merkava (The mystery of the Chariot). “And God created man in His image, in the image of Elo-him,” These are two good points – which are male and female. (Zohar, Nasso, 122b) Just as there is a good spiritual form on the Tsaddik, which leads him in the proper behavior whereby he merits the world-to-come, so too is there an evil form on the head of the wicked, which leads him in his evil behavior, whereby he inherits hell.⁸²This “form” (heb. tselem) is the medium through which the good or wicked individual receives his power to act. Come and see! The actions of man are a testament to that individual’s spiritual form, and is revealed on his face, as it is written (Yeshayahu, 3:9), ‘the form of their faces witnesses against them.’ The form of a man’s face reveals the nature of the angel which accompanies him; whether it is the lion, or the ox, or the eagle, or the man of the chariot of the Holy One, blessed be He, and His Shekhina. … Or perhaps it is from the chariot of the four elements of the earth … This is the secret of (Bereshit, 1), ‘Let the earth bring forth particular species of living creatures.⁸³The word for living creature, חיה, is the same as the word for angel. ‘ … Come and see! Each of the six days of creation had a specific spiritual countenance⁸⁴Or “Face” – Partsuf, in Aramaic. which would lead it. (Zohar, Nasso, 123a)⁸⁵Evidently, Rav Gershon Henokh is quoting this passage in the Zohar as an example of the Rabbi Shimon’s reception and revelation of the wisdom of the Book of Adam. The Zohar refined the knowledge of the book of Adam in a way that could be accessed by later generations.