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Reformulated by Rabbi Yair Hoffman – L’zecher nishmas R’ Tzvi Dovid ben R’ Moshe and in honor of the aufruf of Shaya Hoffman -Rabbi Hoffman’s son
Shelcha Kayam L’Olam
The Opening of the Parsha
The parsha begins with Hashem commanding Aharon HaKohen, “Behaaloscha es haneiros el mul pnei hamenorah yairu shivas haneiros” – When you light the candles, the seven candles should shine toward the face (the middle candle) of the menorah. If one were to ask you where in the Rambam would be the appropriate place for this halacha that the six side flames should face toward the middle flame, you would probably say in Hilchos Temidin U’Musafin, along with all the rest of the halachos of the lighting of the menorah. However, as the Brisker Rav points out, when discussing the halachos of the lighting of the menorah the Rambam makes no mention whatsoever of this din of, “el mul pnei hamenorah”. That halacha is, instead, mentioned in the third perek of Hilchos Beis HaBechirah, when the Rambam discusses the building and crafting of the menorah. It is there that he writes, “Sheishes haneiros hakevuim b’sheishes hakanim hayotzim min hamenorah kulam pneihem l’ner ha’emtzai sheal knei hamenorah v’zeh haner ha’emtzai ponov k’neged kodesh hakodashim v’hu hanikra ner maaravi.”
However, the question is obvious. Why, then, was this halacha said specifically to Aharon? Aharon didn’t make the menorah. He merely lit it. Rather, from the pesukim it would seem clear that this halacha is not an element of the crafting of the menorah which was done by Betzalel, rather of the avodah of the menorah, which was done by Aharon. Why, then, asks the Brisker Rav, is it not, instead, discussed in Hilchos Temidin U’Musafin, amongst the rest of the halachos of the lighting of the menorah?
The Machlokes Between Rashi and the Rambam
In fact, while when explaining this din, Rashi writes, “The three eastern ones – that is their wicks – (must be) facing towards the center one, and likewise, the three western ones, the tops of their wicks – facing toward the center one” – thus focusing not on the actual branches of the menorah, but on their wicks, the Rambam, however, makes no mention of the wicks. He, instead, writes, “Sheishes haneiros hakevuim b’sheishes hakanim hayotzim min hamenorah kulam pneihem l’ner ha’emtzai”. He, instead, focuses on the neiros of the kanim themselves.
It is, therefore, clear, says the Brisker Rav, that Rashi holds that this halacha that we must ensure that the six side flames shine toward the center flame is, in fact, pertinent to the lighting of the menorah. That is why he expressly mentions that it is the wicks of the side branches that must be facing the middle flame. However, the Rambam holds that this halacha is pertinent to the actual crafting of the menorah. That is why he makes no mention of the wicks, only the branches themselves. It is the “sheishes haneiros hakevuim b’sheishes hakanim” – the branches themselves that must be facing toward the center. That is why he discusses it amongst the rest of the halachos of the crafting of the menorah.
However, adds the Brisker Rav, the question is obvious. If this din that the side kanim must be facing toward the middle kaneh is, indeed, included in the dinim of the crafting of the menorah, and not the lighting of the menorah, why, then, was it said specifically to Aharon?
Rather, it is clear, explains the Brisker Rav, that while this din is, indeed, included in the halachos of the crafting of the menorah – the menorah must be crafted in a way that the side branches point toward the middle one – the purpose of crafting it this way is to ensure that when it is lit, those side flames will shine toward the middle flame. Therefore, although it is a halacha that, indeed, belongs amongst the other halachos of the crafting of the menorah, it was still relayed specifically to Aharon, because the ultimate purpose of this halacha is to ensure that when the menorah is lit all its flames should be facing toward the center. It is Aharon who would be lighting the menorah.
The Nafka Minah
In truth, adds the Brisker Rav, there is a big nafka minah between Rashi’s understanding of this halacha and the Rambam’s understanding. According to Rashi that the essence of this din is that the wicks of the side branches must be facing toward the center flame, at times that the menorah is not lit, this din would no longer be pertinent. However, according to the Rambam that although the purpose of this din is, indeed, to ensure that when the menorah is lit its side flames face the middle flame, the din itself is that the menorah must be crafted in way that the side branches face toward the center. Therefore, even when the menorah is not being lit, just like it must still have all its other necessary components, such as the knobs, the flowers, and the goblets, so, too, must those side branches continue to face the middle branch. In other words, because the din of, “el mul pnei hamenorah,” is counted amongst the dinim of the crafting of the menorah and it is, therefore, one of the qualifications of how the menorah must look, it, therefore, applies whether the menorah is being lit or not.
However, in truth, the earlier question would seem to still stand. According to the Rambam, even if the purpose of the din of, “el mul pnei hamenorah yairu shivas haneiros,” is to ensure that when the menorah is lit its side flames shine towards the center, the actual din, as we said, is ultimately pertinent to the building of the menorah. The menorah had to be built in a way that ensured that its flames faced the center branch. That is why it is found in Hilchos Beis HaBechirah. Why, then, was this din, indeed, given to Aharon HaKohen? Wasn’t it Betzalel that built the Mishkan?
The Sforno’s Explanation
The answer to this question lies, perhaps, in the Sforno’s explanation of the din of, “el pnei hamenorah yairu shivas haneiros”. However, I’d like to be makdim with another Sforno that I heard from one of the wealthiest Yidden in America, a vort that gives us a little bit of an idea of how this Yid views Torah and the obligation to support it. In the words of Birchas Kohanim the posuk says, “Yevarechecha Hashem”. In explaining these words, the Sforno says, “b’osher u’v’nechasim” – with wealth and possessions. However, he then adds, “she’im ein kemach ein Torah”. The Sforno is teaching us that ashirus isn’t an end in and of itself. Rather, it is a means by which to support and spread Torah in the world. The tachlis of the entire world – the sole desire of Hashem – is that there should be more and more Torah in the world and all the ashirus in the world is for the sole purpose of fulfilling that tachlis and that desire. The bracha of, “Yevarechecha Hashem,” is that Hashem should grant us wealth and possessions. However, the purpose of that bracha is, “im ein kemach ein Torah” – so that we should be able to increase Torah learning in the world.
In truth, it is a similar lesson, adds the Sforno in this week’s parsha, that is alluded to by the opening pesukim of this week’s parsha:
“Behaaloscha es haneiros” – When you light the six (side) candles
“El mul pnei hamenorah” – they should shine towards the face of the menorah – the middle branch.
Only when those six flames shine toward the center, “yairu shivas haneiros” – can all seven, in unison, shine, and shower Klal Yisroel with the or elyon.
The “meyamnim” – the flames on the right side, says the Sforno, are the “oskin b’chayei olam” – those that spend their lives learning Torah – and the “mashmailim” – the flames on the left side are the “oskin b’chayei shaah” – those who are involved in business, who support and assist the lomdei Torah. The kavanah of both the meyamnim and the mashmailim must be turned toward the center of the menorah. They must be all solely focused on spreading the ratzon Hashem. Everyone together must work to be meromem Hashem’s name in this world.
This world, says the Sforno, is made up of two groups, the lomdei Torah and those who are involved in earning money. However, those who are earning money don’t do so merely for themselves. They do so because, “im ein kemach ein Torah” – or as the Gemara says in Chullin 92b, “If there are no leaves there can be no grapes”. If both the lomdei Torah and the baalei parnasah are focused on the same goal – on bringing out the ratzon Hashem – on being meromem Hashem’s name – then all together as one they can create the or elyon – the or Hashem – in the world.
The Meaning of Naaseh V’Nishma
In fact, says the Sforno that is the meaning of the words, “naaseh v’nishma”. Why didn’t each individual Yid proclaim, “e’eseh v’eshma”? Why did they proclaim “naaseh v’nishma” all as one?
However, we now understand they were proclaiming that all of us together as one, with a shared kavanah to increase kovod shamayim, kedushah, and Torah in the world, will be able to do the ratzon Hashem. If all of us, both the meyamnim and the mashmailim, are focused on the “pnei hamenorah” then we can be zocheh together to give forth the or elyon in the world.
Why Aharon HaKohen
With this we can, perhaps, understand why it was specifically Aharon HaKohen that was commanded to light the menorah and ensure that the six side flames shined towards the middle branch. We now understand that the lighting of the menorah symbolized something much deeper. It symbolized the lomdei Torah and the baalei parnasah remaining focused on the ner maaravi – on bringing out kovod shamayim. In fact, according to the Rambam that the din of “el mul pnei hamenorah” is included among the dinim of the crafting of the menorah, and not just the lighting of the menorah, this din is teaching us that the very metzius of the menorah was built in way that ensured that all flames would face the center, alluding to the fact that the very metzius of both the lomdei Torah and the tomchei Torah has to be one of constant desire for more and more Torah to be brought to the world. That lesson was built in to the menorah itself. With everyone focused on that same goal, “yairu shivas haneiros” – the or elyon is brought to the world. That or elyon descended to the world by way of the menorah – by way of the, “el mul pnei hamenorah yairu shivas haneiros”. That is why it was specifically Aharon that had to light the menorah and it was specifically Aharon that had to ensure that all the flames faced the middle branch. Only Aharon HaKohen, the ohev shalom v’rodef shalom, had the koach to unite Klal Yisroel – to bring together the lomdei Torah and the baalei parnasah – and to inspire them all, “el mul pnei hamenorah” – to inspire them all to focus solely on creating more Torah in the world, on bringing out the ratzon Hashem, and being meromem the name of Hashem. Only through that achdus – only through all of Klal Yisroel working together – focusing on that one goal – could the or elyon shine forth into the world.
The Midrash Tanchuma
In truth, with this we can, perhaps, explain a well-known Midrash. In explaining why the parsha of hadlakas neiros is said immediately after the parsha of chanukas hanesi’im – the gifts and korbanos that the nesi’im gave for the chanukas hamizbeach – Rashi tells us that when Aharon HaKohen saw that all the shevatim had donated towards the chanukas haMishkan and his shevet, Shevet Levi, had not, he felt bad. Hashem, therefore, told Moshe to relay to Aharon, “shelcha gedolah mishelahem” – Yours will be much greater than theirs. You will light and prepare the neiros (of the menorah).
The Midrash Tanchuma quotes a slightly different version of Hashem’s message of appeasement. “Those korbanos that the nesi’im brought can only be brought as long as the Beis HaMikdash is standing,” He said. “Your neiros, on the other hand, el mul pnei hamenorah yairu l’olam – will, forever, shine towards the face of the menorah.”
However, the question is obvious. Just as after the destruction of the Beis HaMikdash the korbanos would no longer be brought, so, too, would the menorah no longer be lit. How, then, was the Hashem appeasing Aharon HaKohen? How, indeed, was it, “shelcha gedolah mishelahem”?
The Ramban explains that Hashem was, in fact, referring to the neiros Chanukah. Those would, indeed, exist forever.
However, how would that be considered, “shelcha”? How would the neiros Chanukah be considered a continuation of Aharon HaKohen’s avodah?
The Ramban explains that because the chanukas haChashmonaim and the hadlakas neiros Chanukah were brought about through the bnei Chashmonaim, who were Aharon HaKohen’s descendants, their avodah was, indeed, a continuation of his.
A Deeper Understanding
However, we have now come to an even deeper understanding of how their avodah would be a continuation of his. Rav Tzadok writes that the tachlis of the menorah was to be mashpia the Torah onto Klal Yisroel. While the aron was the source of the hashpaah of Torah shebichsav, the menorah was the source of the hashpaah of Torah sheb’al peh. When Hashem said, “shelcha kayam l’olam” – Yours will exist forever, he was saying, “shelcha” – Your avodah, which is to be mashpia the Torah on Klal Yisroel, will exist forever. Because even after the menorah in the Beis HaMikdash is no longer being lit, the neiros Chanukah will still be mashpia that same hashpaah of Torah. The korbanos will no longer be brought, but the hashpaah of Torah will continue to pour forth from the neiros Chanukah.
However, according to what we’ve said, we can go one step further. If one studies the words of the Midrash Tanchuma he will notice that Hashem didn’t just say, “haneiros l’olam yairu”. Rather, “l’olam el mul pnei hamenorah yairu”. However, we now understand that Hashem was telling Aharon HaKohen that that formula that the menorah taught us – that formula that includes both the lomdei Torah and the tomchei Torah focused, “el mul pnei hamenorah” – focused on the sole goal of creating more Torah and kovod shamayim in the world, thus allowing, “yairu shivas haneiros” – the or elyon to shine in the world, would, indeed, last forever.
The Power of Teshukah
However, perhaps, there was another message contained within those words of appeasement, “shelcha kayam l’olam” – Yours will last forever. As we mentioned, Aharon felt bad at having lost the opportunity to take part in the chanukas haMishkan. He was pained. Hashem, therefore, told him, “Yours will last forever” – When a Yid has a strong desire to serve Hashem – when he’s pained at the thought of being deprived of serving Hashem as He wishes – that desire and that pain is absorbed into the blood and the DNA of his descendants for generation. It was his desire and his pain that would infuse the Chashmonaim with the koach to be moser nefesh for the avodah in the Beis HaMikdash. That incredible strength and mesiras nefesh that they displayed so many years later was an outgrowth of the teshukah, tzaar, and chalishas hadaas that their great-great-grandfather, Aharon HaKohen, had displayed so many years earlier. It was with those words that Hashem appeased Aharon HaKohen. “Shelcha” – Your incredible teshukah for avodas Hashem – “kayam l’olam” – will exist forever. It will inject your descendants, the bnei Chashmonaim, with the koach to put their lives on the line for the avodah in the Beis HaMikdash.
