“The menorah of lighting and its vessels and lamps, and oil for lighting.” (Shemos 35:14)
In Parshas Vayakhel, Moshe told the Jews what Hashem wanted them to prepare for the Mishkan. It required generosity of spirit and divine inspiration. The people crafting these items needed to be wise of heart, meaning that they had an inclination to become wise and followed it to fruition. Then, Hashem gave them more wisdom and they were able to make the vessels appropriately.
This posuk refers to the menorah and the oil, and both of them receive the adjective, “hamaor,” which literally means, “that gives light,” but is understood to explain the purpose of the two, that they provide illumination.
The Ibn Ezra says the “oil of lighting” was mentioned, because that is the purpose for which the “menorah of lighting” was made. So, we might ask ourselves, which item “gave light”? Was it the menorah, the great golden candelabra, or was it the oil? Technically, the menorah itself did not produce light. It was the burning oil which cast its glow in the Mishkan. But, without the menorah, the oil could not have been lit, and its light would never have shone. Therefore, the menorah also deserves the “hamaor” appellation.
By assigning this word to both of them, the Torah underscores their interrelated nature, and highlights the fact that they must coexist and work together for the light to shine forth. This is not merely a reference to the physical vessel and oil.
In Parshas Bamidbar, the Torah discusses the job of the Levi’im and how they covered the vessels for travel. There, the verse tells us that the menorah, its vessels, and lamps, all were covered by the blue techeiles cloth for travel. The Haamek Davar learns from this that a teacher and his students must be kept together in one vicinity. In this way, the students will see their masters, learn from them, and serve them.
In other words, the masters are like the menorah which holds the lamps and gives them the chance to be ignited and glow. The students are like the lamps who have potential, but need the support of their teachers in order to excel.
The Torah gives both the menorah and the oil the title of “hamaor” because without either of them, the other would serve no purpose and would not achieve its potential greatness. Just as this applies to teachers and students, it can apply to supporters of Torah who may not cast light themselves, but by enabling others to learn, teach, and shine, they earn the prestigious title themselves, and ultimately, in the World to Come, they, too, will be enlightened and know the brilliance of Torah like the people they support.
When we help others achieve greatness, then we have achieved greatness ourselves, and this principle should illuminate and inform all our actions and interactions in life.
The Bluzhover Rebbe z”l retold the miraculous story of a terrible game the Nazis w‰MY enjoyed. They forced the Jewish concentration camp inmates to dig a pit twenty feet across. They then had to jump to the other side. If any of them made it, they could live for another day. The ones that fell into the pit were shot and buried there.
Many took running jumps; a futile effort. The Bluzhover Rebbe walked up to the edge of the pit with a few of his Chasidim, closed his eyes and proclaimed, “We are jumping!” When he opened his eyes, he found himself on the other side of the pit. Next to him, he saw one of his closest Chasidim. Amazed, the Rebbe said to him, “I know how I made it across. I was holding onto the kapoteh (cloak) of my saintly father and grandfathers. Their holy merit carried me. But how did you make it across?” The disciple replied with simple faith – “Rebbe, I held on to YOUR kapoteh!”
©2025 – J. Gewirtz
