ייִדישער מחשבֿה אויף משלי 20:27

Concerning the function of the menorah in the holy tabernacle, we are told in Vayikra Rabbah 31, that Bar Kapparah used to open his lecture on the subject with a reference to Psalm 18,29, "you are to kindle My light." G'd said to man "your light is in My hand, and My light is in your hands." "The light of G'd is the soul of man." (Proverbs 20,27) What is the meaning of "My light is in your hands?" It means that you are to kindle the eternal flame. If you do that, says G'd, "I will keep your light burning."

The instructions concerning the details of the appearance of the menorah which are given before its construction, then again while its construction was in progress, and finally- at least partially- in Parshat Beha-alotcha when the lighting of the menorah is commanded, pose the problem "why all this emphasis on the details?" Since none of the legislation in the Torah contains superfluous detail, it must be that the details are very important if they concern nothing more than a vessel that serves as the vehicle of a mitzvah, not the mitzvah itself. Why do we need to be told at that point that the construction of the menorah conformed to its blueprint? Who was it that carried out its construction? The craftsman who made it is referred to only by the words "he made it." The subject is nowhere mentioned by name, however. Why does Aaron need to be praised for not making any changes? Were the problems of cleaning the menorah so extraordinary that changes in its construction seemed to have been called for? Even stranger is the Midrash Tanchuma in Parshat Beha-alotcha, according to which Aaron was told that lighting the menorah was a commandment which would never become redundant, whereas offerings on the altar would cease with the destruction of the holy temple. Did not everything cease at that time, including the lighting of the menorah? Maimonides' answer that the Midrash refers to the lighting of the Chanukah lights seems far fetched. Aaron's mind would hardly have been put at rest by being told that a minor Rabbinic ordinance in the future would compensate him for not participating in the offerings that had been brought by the princes in which his entire tribe had not been represented. This is especially so, since even during the seven days of the inaugural service in the holy tabernacle, when Moses himself performed the sacrificial rites, Aaron's mind had already been troubled. This in spite of the fact that he would perform many more such sacrificial rites in the future. We therefore have to look further in order to understand that particular Midrash. There is a basic difference between the way man looks at things and in the way G-d looks at things. Man begins with the phenomena that he sees and hears, and proceeds by means of those phenomena to comprehend or assume the existence of other less familiar phenomena. Such unfamiliar phenomena may exist only in the abstract, never to be perceived visually or aurally. G-d, on the other hand, proceeds in the opposite fashion. Sof ma=asseh bamachashavah techillah, the final product had been envisaged at the very outset. This is the way He operates. Every manifestation of any phenomenon represents merely a step planned and necessary to lead to the ultimate total structure. Having planned the final product, He comprehends the significance of every step, every constituent part, even if it is apparently unrelated to the whole. He is aware that such a phenomenon is indispensable, an integral part of the whole to be revealed later. On his way to the inner sanctuary, man, observing the sacrificial rites of the burning of animals which symbolise removal of sin etc., begins to comprehend that the inner sanctuary must be approached only in a state of purity, after washing himself from the copper basin placed in front of the sanctuary. Inside the sanctuary are found the holy vessels of which the menorah represents the concept of enlightenment, wisdom, which though one, seeing the menorah has been hammered out of single chunk of gold, nevertheless contains seven arms, branches. These seven arms suggest seven different disciplines of wisdom and knowledge. Indeed, the wisdom that Solomon (Proverbs 9, 1) refers to, is the Torah itself. We find this also in chapter six of Proverbs, where we read "a mitzvah is a light, whereas Torah is the source of enlightenment." The menorah of the spiritual forces in our world is represented by Torah. It guarantees meshivat nefesh, (Psalms 19,8-11), the return to eternal life by the soul. The six arms are mentioned alternatively left and right, representing the physical forces, (left) and the spiritual forces (right). The words "testimony, mitzvot and judgments," refer to the three arms on the left, whereas the words "mandates, reverence and more desirable than fine gold," refer to the three arms on the right of the stem of the menorah. Simple man does not dream of, or aspire to greatness- even in this physical world. "The testimony of G-d is faithful," teaches that this does not hold true in Judaism. An inferior position in this physical world, does not constitute a barrier to reaching one's perfection, Divinely inspired goals. Machkimat peti,” it makes even the fool become wise." Torah promotes that kind of inspiration. The princes which govern this physical world are the willpower and freedom of choice which enable man to aspire to lofty heights in spite of lowly physical surroundings. Since man may have suffered corruption due to other material forces that interact with him, pikkudim, mandates are needed to counteract the inroads made by the aforementioned forces. The purpose of these pikkudim, is to make the positive character traits the norm rather than the exception. mitzvah, are those commandments which ennoble our lives on earth by constituting a symbolic link with our destiny, our relationship with G-d. Examples are tefillin, (phylacteries), tzitzit (fringes), mezuzah, lulav and others. "Enlightening the eyes," refers to the thoughtful performance of the commandments. Yir-ah, refers to the reverence which we demonstrate when we perform commandments which we are unable to rationalise. We demonstrate our obedience to G-d whose superior wisdom we acknowledge by performing these mitzvot. Omedet la- ad, endures forever, means that part of the Torah remains an eternal moral and intellectual challenge. Mishpatim, judgments, refers to the penalties in store for those who choose not to observe the legislation of G-d as revealed in the Torah. This reference is made especially to past generations whose failure in this respect resulted in their being punished in a manner that fitted their crimes. Tzadku, were just. The justness of the punishment suffered by those generations is apparent to the student of history, i.e. the history described in the Torah. Hanechemadim, that are more precious than fine gold, refers to the statutes whose purpose it is to assure us a reward in the world to come, a reward far greater than any material possessions in this world. The symbolism contained in the merit, the right to kindle the menorah which represents man's attempt to perfect himself, becomes clear then. Keeping to the exact order in carrying out this task is laudable since so much depends on its outcome. Just as the name menorah for the whole candelabra suggests enlightenment, its parts, i.e. stem, arms, chalices, and flowers suggest their respective functions. The stem is used to acquire wisdom; the chalice to be the receptacle of such wisdom; the flower suggests additional wisdom sprouting forth once the fundamentals have been observed properly. The height of eighteen tefachim, handsbreadths, represents the height of a man of average height. The number eighteen is symbolic of the word chay, alive, i.e. its numerical value. Man's intellect is divided into two categories, each of which is subdivided into three parts. There is practical as well as speculative reason. The practical reason deals in the first instance with man's personal concerns, in the second instance with the concerns of his household, and in the third instance with matters affecting the society in which he lives. Similarly, speculative reason. In the first instance, man identifies his own feelings and senses. In the second instance, he learns to determine the validity of all these sensations, whether the information they convey to him is true. (i.e. can one trust one's senses?) In the third instance, man acquires the ability to understand the interrelationship between all these phenomena. This third stage is generally known as beenah, insight. The three arms on the right side of the menorah represent the three kinds of speculative reason, whereas the three arms on the left side of the menorah represent the three levels of practical reason. The "knobs" on the stems are to be seen as "way stations." Since attainment of insights is achieved only gradually, step by step, these knobs represent the steps in man's intellectual progress.

The ten crowns in the Talmudic passage referred to have hardly been chosen at random. Since the erection of the tabernacle and all that pertained to it represented a microcosm of the larger world, the macrocosm, these crowns may symbolize the ten directives we have listed in Chapter three. They were the directives used by G-d in creating the universe. They were: 1) Essence. They are then followed by nine directives moderating the Essence: 2) Quantity. 3) Quality. 4) Directional. 5) Time frame. 6) Relative condition when compared to a state of perfection. 7) Relation to other phenomena. 8) Effect on other phenomena.9) Impressionability by other phenomena. 10) Its rationale, its attributes. The ten crowns would be these: 1) It was the first day of creation. 2) It was the first day the princes began to present their offerings. 3) It was the first day that the priesthood operated. 4) The first day of public sacrificial service. 5) The first day Heavenly fire descended to consume the offerings. 6) First time priests were permitted to eat of the meat of the sacrifices. 7) The first day the shechinah took up residence on earth. 8) The first time Israel received a collective blessing. 9) The first time altars outside the tabernacle were forbidden as a site of sacrificial offerings. 10) It was the first day of the months the years are counted by. Crown one may be viewed as symbolizing directive 6, describing the relative condition of phenomena compared to their perfect states. Crown two, the princes' offerings, may parallel directive 3, i.e. quality. Crown three, priesthood, may parallel directive 7, relative relationships. Crown four, sacrificial service, may parallel directive 8 , impact on other phenomena. Crown five, the descent of Heavenly fire, may parallel directive 1, the Essence. Crown six, eating of sacrificial meat, may parallel directive 10, describing ownership relations, G-d relinquishing some of what is His. Crown seven, the presence of the shechinah on earth, may parallel directive 4, i.e. the "directional." Crown eight, Israel receiving a collective blessing, is parallel to directive 9, describing impressionability by outside phenomena. Crown nine, prohibition of private altars, parallels directive 2, dealing with quantitative relationships. Crown ten, the first of Nissan being the beginning of the months of the calendar, is parallel to directive 5, governing the time frame that the universe operates in. All the foregoing teaches that these ten directives were sufficient to ensure that the world is run according to natural law. What had happened at the time the human species was created repeated itself at the consecration of the tabernacle for the Jewish people, exclusively. At that time, guidelines were given how a Torah personality was to develop and what its function was to be in this world. This is the reason the sages decreed that a special paragraph of this story was to be read on a special day in public, i.e. parshat hachodesh. It signifies major differences between Jew and gentile (Megillah 29). It is surprising that the Torah did not set aside and proclaim publicly the universe's birthday (Rosh Hashanah), but camouflaged it by calling it "the first of the seventh month shall be a day of rest, remembrance of the blowing of the ram's horn" (shofar). The reason must be that the Torah wants to emphasize the miraculous guidance at times, as evidenced in the chapter about the month of Nissan. This in preference to stressing natural cosmic forces, at work most of the time. As G-d said in our parshah, "In order to tell My Name." It is well known that the Egyptians worshipped the ram, the sign of the ram being the month of Nissan. They invoked this sign in order to dominate others, Jews in particular. The sign of the ram, which according to natural law should have been the Egyptians' patron, protector, would now be turned into acting as their adversary. "This month, (moon, sign of the zodiac) is for you." It now becomes the friend of the Jewish people. Other Egyptian practices are discussed in Chapter 54. Using or abusing the lamb was forbidden in Egypt on pain of death. Now the tables would be turned. Jews openly committed blasphemy on Egyptian deities, enslaved them, i.e. imprisoned their Passover lamb for four days in public, tied such lambs to their bedposts, and no Egyptian seemed able to do a thing about such desecration of what they held sacred. This lamb was slaughtered in full daylight, its blood smeared on the door posts of the homes of the Israelites. So that every Egyptian should be aware of this lese majeste, it cannot be submerged in a kettle or pot by being boiled, but must be broiled on a spit over an open fire. It cannot first be cut up, so that it might more easily be kept out of sight, but must be broiled while whole. When the leftovers were burned and denied to dogs, the latter did not even make a sound. The astrologers or magicians no doubt had realized on the tenth of the month already that their whole world had undergone an upheaval, even though actual consumption by the Jews of the lambs was not to occur until the full moon of the night from the fourteenth to the fifteenth of the month. The fact that only perfect specimens of the male rams were used, further emphasized the impotence of the Egyptian's deities to do anything to save themselves from the clutches of the Israelites. All this is an explanation of the sequence of events in Chapter twelve. This is followed by the prediction of the slaying of the Egyptians' firstborns. The slaying of the firstborn was timed to coincide with the hour at which the power of their deity was supposed to be at its zenith (midnight of the middle of the month). This demonstrated that the G-d of the Israelites can perform at all times, even at the hour most advantageous to any would-be challengers. The judgments were carried out at night to demonstrate that G-d did not need any agents such as the sun whose function it is to rule nature by day. The line "anee ve-lo malach,” does not mean "only I and no agent," but rather "I am personally involved," and am not leaving all this to My usual agents. G-d supervised the slaying of the firstborn together with all His regular agents. Possibly, when our sages interpreted "I and not a messenger, I and not a Seraph, I and not an angel, I and no one else" (Hagaddah shel Pessach), they had in mind that death normally occurs when one of the four basic elements (wind, water, fire, dust {earth}) is denied a living creature. The Torah underlines that the firstborn of Egypt were not denied any of these four elements, and yet they died. This points toward the direct involvement of G-d, i.e. the use of supernatural means to carry out His will. Lo Saraph means heat was not denied. Lo Malach means wind, air was not denied. Lo Shaliach means that water was not denied (G-d sends water on the face of His universe. Job 2 is proof that the word shaliach is used to describe water). Lo Acher, earth, dust was not denied (compare the meaning of acher in Leviticus 14,42). This blood will be a sign for you," on your houses i.e. it will not serve as a sign for G-d. This is not like in the case of the spies Joshua had sent out, and who instructed Rahab to identify her house for the army of the Israelites by fastening a red thread outside the wall of her house (Joshua 2). It is certainly not G-d who needs to learn how to distinguish between Jew and gentile. The blood on the doorposts was to be the outward sign of the Jew's inner attitude, the blood that signalled he had identified with the covenant that existed between him and the G-d of Abraham. The selection of the believing Jew as the one fit to be redeemed resulted in the commandment to make and guard matzot. The requirement to remove leavening from the dough (Berachot 17) is symbolic of removing the ingredient that undermines and corrupts our character development and beliefs. The three fold karet, i.e. extinction penalty, that is spelled out in connection with non obeservance of this legislation (once on pessach sheyni) is a) to warn us about alien philosophies (thoughts); b) expressing such thoughts orally; c) translating such thoughts and words into deeds. We begin the "search" for chametz before the holiday approaches, in order to become imbued with the holy spirit; this then becomes a statute that is to be observed throughout the generations.