This week’s parsha is parshas Beha’aloscha. It is fitting for us to focus on the mitzvah of the kindling of the Menorah (Bamidbar 8, 1): "וידבר ה' אל משה לאמר, דבר אל אהרן ואמרת אליו בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות"—Hashem spoke to Moshe, saying, “Speak to Aharon and say to him: ‘When you kindle the lamps, toward the face of the menorah shall the seven lamps cast light.’” Rashi comments on the words "יאירו שבעת הנרות": Of the six (lamps) that are on the six branches, the three eastern ones, the wicks in them turn toward the middle lamp, and similarly, the three western ones, the tips of their wicks turned toward the middle lamp. We will explain the significance of having all the lamps facing the middle lamp.
Additionally, it behooves us to address Rashi’s question: Why does the Torah juxtapose the passage of the Menorah with the passage describing the contributions of the “nesiim” (the princes of the shevatim)? Because when Aharon saw the inauguration of the “nesiim,” he was disheartened, for he did not participate with them in the inauguration—neither he nor his tribe. HKBH said to him: “I swear by your life! Your contribution is greater than theirs, for you will kindle and prepare the Menorah’s lamps.” In what way was the avodah performed by Aharon superior to the avodah performed by the “nesiim” at the inauguration of the Mishkan?
The Final Letters of א'ל מו'ל פנ'י המנור'ה Spell היל"ל
To shed some light on the subject, we will introduce the words of the Megaleh Amukos on Va’etchanan (74). He points out an intriguing allusion in the directive given to Aharon at the beginning of the parsha: "אל מול פני המנורה יאירו שבעת הנרות". It is based on a teaching of the illustrious Arizal in Sha’ar HaGilgulim (Introductions 34 and 36). He asserts that the neshamos of Moshe Rabeinu and Hillel HaNasi emanate from the same source. Thus, their lives paralleled each other. Just as Moshe was the leader of Yisrael, Hillel HaNasi was also the leader of Yisrael. Just as Moshe lived 120 years, Hillel also lived 120 years. Just as Moshe was the paradigm of humility, Hillel was also a paradigm of humility.
According to the Arizal, HKB”H hinted this Moshe when he ascended to the heavens to receive the Torah. Here is the pertinent passage from the Gemara (Shabbas 89a): בשעה שעלה« משה אין שלום אמר לו ה שהיה קושר כתרים לאותיות»מצאו להקב ,משה למרום מיד אמר היה לך לעזרני אמר לו .אמר לפניו כלום יש עבד שנותן שלום לרבו . בעירך .»ועתה יגדל נא כח אדני כאשר דברת לו When Moshe ascended to the heavens, he found HKB”H attaching crowns to the letters (the decorative extensions that adorn letters in a sefer Torah). He said to him (HKB”H to Moshe), “Moshe, are there no greetings in your town?” (Why did you not greet Me?) He (Moshe) replied to Him, “Is there any servant who greets his master?” He (HKB”H) said to him, “You should have at least offered Me support.” (Rashi: You should have wished Me success in My endeavors.) Immediately, he (Moshe) said to Him (Bamidbar 14, 17), “And now, may the strength of my Lord be magnified as You have spoken.” The Arizal asserts that HKB”H alluded to Moshe that he and Hillel share the same neshamah with the words »עזרני›ך ל›יה ל›ה«—whose first letters spell ל»הל.
The Megaleh Amukos goes on to explain that when Moshe was informed that Hillel HaNasi was destined to be a “nitzotz” of his—a spark from his neshamah—he prayed that HKB”H would add the letter “yud” to Hillel’s name by saying: "ועתה יגדל נא כח אדנ"י כאשר דברת". For, the name הל"ל (65) possesses the same gematria as the name אדנ"י, (65). So, we can interpret this entreaty to mean that Moshe was asking HKB”H י-גדל –to magnify and expand the name הל"ל by adding the letter “yud” to it—making it היל"ל. This is the rationale for the tradition to write the “yud” of "יגדל" in this passuk as a large “yud.”
Accordingly, the Megaleh Amukos asserts that HKB”H acquiesced to Moshe’s request. This is alluded to by the phrase "א'ל מו'ל פנ'י המנור'ה", whose last letters (in reverse) spell היל"ל with the addition of a “yud.” It is now incumbent on us to explain why Moshe prayed for HKB”H to add the letter “yud” specifically to the name "הלל" . Additionally, what is the connection between the command to kindle the lamps "א'ל מו'ל פנ'י המנור'ה" and their allusion to the name היל"ל?
