This week's Torah portion, Beha'alotcha, opens with the words "When you light the lamps." Aaron the kohen (priest) was commanded to kindle the menora in the Sanctuary every day. The menora was required to burn at all times, as the Torah states, "To cause a light to burn perpetually." Just as Aaron lit the menora in the Sanctuary, so is every Jew required to illuminate his home and surroundings with the Torah's holy light.
Every Jew is Transformed into a “Kohen”
Aaron was a kohen, but so too is every member of the Jewish people, as it is written, "You shall be to Me a kingdom of priests." The giving of the Torah at Mount Sinai transformed every Jew into a "kohen." The menora stood in the Sanctuary (and later in the Holy Temple in Jerusalem). Similarly, every Jewish home is a "Sanctuary" to G-d. The verse "I shall dwell in their midst" means that G-d dwells within each and every Jew; hence, every Jewish home is an abode for the Divine Presence. The light that Aaron kindled was "perpetual"; so too must the light in every Jewish home be always shining. The Torah's light of holiness must burn night and day, and pervade all corners of a Jewish residence.
All Jews, and especially Jewish children, have the power to imbue their homes with holiness. How is this accomplished? By expressing an awareness of G-d every moment of the day. As soon as a Jew opens his eyes in the morning he says "Modeh Ani ("I give thanks to You"); whenever he eats he recites the proper blessings both before and after. Throughout the day he conducts himself according to the Torah's laws, and at night he says the "Shema" ("Hear O Israel") before going to sleep.
“A Mitzvah is a Candle, and the Torah is Light”
The Torah and its mitzvot are likened to light: "A mitzva is a candle, and the Torah is light." Indeed, the Torah and its commandments are the medium through which the Jew is able to illuminate the "Sanctuary" in his home. Lighting the menora is also associated with the Final Redemption with Moshiach:
The menora that stood in the Sanctuary and the Holy Temple was composed of seven lights, as it states, "The seven lamps shall give light." When Moshiach comes, the Jews who are dispersed around the world will return to Israel in seven paths, as is written in the Book of Isaiah, "And [G-d] shall wave His hand upon the river...and smite it into seven streams." Thus, disseminating the light of Torah and mitzvot in our own homes serves to hasten Moshiach's coming with the Final Redemption, may it happen at once.
Adapted from Volume 23 of Likutei Sichot
Reprinted from the Parashat Beha’alotcha 5761/2001 edition of L’Chaim, a publication of the Lubavitch Youth Organization in Brooklyn. Adapted from Volume 23 of Likutei Sichot.
Thoughts that Count
Speak to Aaron and say to him: When you light (Beha'alotcha) the lamps (Num. 8:2)
As Rashi notes, from the word "Beha'alotcha," which means "going up," our Sages derived that there was a step in-front of the menora upon which the priest stood. A question is asked: If the menora was only three cubits tall, and therefore within easy hands-reach, why was it necessary for the priest to stand on something? The answer is that Aaron wore the special headdress of the High Priest, with its golden plate on which the words "Holiness to the L-rd" was engraved. As Jewish law forbids the High Priest from raising his hands higher than the gold plate, a step was placed in front of the menora to make his service more comfortable. (M'lo HaOmer)
And Aaron did so (Num. 8:3)
As the Midrash explains, "This comes to declare the praise of Aaron, that he did not act differently" (i.e., that he carried out everything G-d commanded him to do in an exact manner." Another person in the same situation might have lost his composure: spilled the oil, dropped the wicks, etc. Aaron, however, did not allow his intense emotion to interfere with the performance of his holy service. (Kedushat Levi)
Sing and rejoice, O daughter of Zion; for behold I come, and I will dwell in your midst, says the L-rd (from the haftorah, Zech. 2:14)
Our Sages taught that the Divine Presence only rests upon someone who is joyful. G-d therefore advises the Jewish people to rejoice, as preparation for His presence among them. (Tzavarei Shalal)
For behold, I will bring My servant Tzemach (literally "Branch") (from the haftorah, Zech. 3:8)
Why is Moshiach referred to by this name? To emphasize that even though it may seem as if the branches of the royal House of David have been cut off, the "root" still exists, and when the proper time arrives, Moshiach, a descendent of King David, will be revealed. In the same way that a root can lie dormant and concealed for many years, yet germinate and develop into an entire tree under the right conditions, so too will Moshiach arise to redeem the Jewish people when G-d determines the right time has come. (Malbim)
Reprinted from the Parashat Beha’alotcha 5761/2001 edition of L’Chaim
The Impediments to Peace
The Alter Rebbe (Rabbi Schneuer Zalman of Liadi, 1745-1812) explains that the cause of machloikes (disputes or quarrels) is the narrowmindedness of being unable to tolerate another’s perspective; achdus (unity) comes from broadmindedness, the ability to accommodate two approaches to an issue. Elsewhere, the Alter Rebbe writes that machloikes comes about because of a negative spirit that enters one’s heart, causing him not to trust his friend, despite that person’s friendship. Another cause of machloikes: Instead of focusing on quarreling with himself in order to overcome his yetzer hara, a person diverts that energy to quarreling with others.
Reprinted from the Parashat Bamidbar 5784 email of The Weekly Farbrengen.
