With this in mind, let us embellish his sacred insight. We have asserted that the Menorah and the Shulchan are cognates of the trachea and the esophagus that are situated next to each other in the body. The Menorah kindled with the light of the Torah is analogous to the trachea which transmits the voice of the Torah. The Shulchan upon which the “lechem hapanim” were placed is analogous to the esophagus through which enters the body. On account of these two conduits, the Beis HaMikdash is referred to as a “neck” connecting Yisrael with HKB”H. As such, they must be aligned with one another and see each other; as the Mahari explained, so that one eats and drinks with the esophagus for the sake of engaging in Torah-study with the trachea. When a Jew does this, he is uniting the Menorah with the Shulchan. We can suggest that this is hinted at by the directive above: “Let all your deeds be שמים לשם.” We can interpret the term ם"ש as an acronym for נורה'מ לחן'ש.
In this same vein, we can also appreciate why HKB”H interposed the mizbeiach between the Menorah and the Shulchan. This mizbeiach was designated for the burning of the ketores—the incense; this procedure symbolized the slaughtering of the yetzer hara, which resembles the foul-smelling “chelbinah.” Now, the yetzer hara is also known as ל"סמא. Note that the name of this nemesis has a holy component—the name ל"א. In the future, HKB”H is destined to slaughter the yetzer hara and confiscate this holy component. Thus, the Gemara says (Sanhedrin 43b): "יצרו את הזובח כל"—whoever slaughters his yetzer—i.e., his animalistic nature and negative inclinations. Now, when we serve Hashem with these two conduits—the trachea and the esophagus—it is of the utmost importance to slaughter the yetzer hara by avoiding everything bad and negative—i.e., “sur mei’ra.” Regarding the voice coming out of the trachea, one must take great care to refrain from speaking lashon hara. Similarly, regarding the esophagus, it is essential to sanctify one’s eating and drinking l’shem shamayim, not to be a glutton eating merely to satisfy one’s cravings, and not to eat that which is prohibited.
For this reason, HKB”H commanded that the Menorah and the Shulchan be aligned and associated with each other like the trachea and the esophagus to illustrate the connection between Yisrael and HKB”H effected through Torah-study with the trachea and eating for a higher purpose with the esophagus. Additionally, we were commanded to place the mizbeiach between them but pulled slightly outwards. This placement alludes to the fact that it is our sacred duty to slaughter the yetzer hara, so that it will not interfere with the voice emerging from the trachea and the food entering the esophagus and corrupt them. The reason the mizbeiach was pulled outwards was to teach us that if we sanctify the two vital conduits surrounding it, it will be unnecessary to offer a korban on the mizbeiach to correct flaws related to the trachea and esophagus. For, they are cognates of the Menorah and the Shulchan, the two conduits that connect Yisrael with their Father in Heaven.
This helps us understand why even a non-kohen is permitted to perform the step of “shechitah.” After all, this avodah is aimed at atoning for the flaws related to the trachea—improper speech—and the flaws related to the esophagus—eating to satisfy the cravings incited by the yetzer of eating rather than eating l’shem shamayim. To atone for these flaws, it is necessary to bring a korban and sever these two anatomical landmarks—the trachea and the esophagus. For, according to the Ramban (Vayikra 1, 9), when a person brings a korban, he is to have in mind that everything being done to the sacrificial animal should deservedly be done to him; however, HKB”H had mercy on him and accepted the korban as his substitute.
