This week's parsha begins: “Hashem spoke to Moshe, saying, Speak to Aharon and say to him: When you kindle the lamps, towards the face of the Menorah shall the seven lamps cast light” (8:1-2). Aharon was given the task of lighting the Menorah in the Mikdash.
The previous parsha, Parshat Naso, featured the inaugural offerings of the נשיאים, where each tribe was represented. The juxtaposition of these parshiot raises a question: The portion featuring the Menorah and its directives appeared earlier in the Torah, prior to the parsha of the Nesiim. Thus would we have expected the chapter on preparations for the Menorah to occur earlier. Why does it appear now?
The Be’er Basadeh, a commentary on Rashi, tells us that from this difficulty, it is clear that the placement of this parsha next to the parsha of the Nesiim, shows that it is directly connected to their offerings. Therefore, Rashi quotes the Midrash Tanchuma here: Why was the passage dealing with the Menorah placed next to the passage of the Nesiim? Because Aharon saw the inauguration, and he felt badly, for neither he nor his tribe was represented among them. G-d, seeing Aharon's sadness tries to comfort him: “I swear by your life, your portion is greater than theirs, for you kindle and prepare the lamps.”
The Ramban asks a very strong question: Why is Aharon only now comforted, by the Mitzvah of the Menorah? Why wasn't he comforted with the Ketoret, a service done every day, morning and night? Why isn’t he comforted by the entire Yom Kippur service – the holiest of the year! Not only was he privy to entering the Holy of Holies, but only he was permitted to enter, something the other tribes were not allowed to do. In light of these questions, the Ramban (quoting Rabbeinu Nissim Gaon) says that the mitzvah of Menorah is not only referring to the Menorah in the Mikdash, but also referring to the miracle of Chanukah, and the mitzvah of Neirot Chanukah, which would last forever. That is Aharon’s comfort.
Yet still one could ask, why was this issue generated only after seeing the Nesiim? And what was it in particular about the mitzvah of the Menorah that comforted Aharon, in connection to the Nesiim?
I would humbly like to suggest the following approach. And in the traditional Jewish way, we will answer a question with a few more questions:
The Rambam rules (ביאת מקדש ט:ז) that despite the fact that there is a general prohibition for a זר (non-Kohen) to perform services in the Mikdash (as it is set aside for the Kohen) a non-Kohen is allowed to light the Menorah (assuming the Menorah was brought out of the Kodesh and into the outer courtyard where non-Kohanim are allowed to enter). The common explanation of this Rambam is that the kindling of the Menorah is not an עבודה, thus it does not necessitate a Kohen to do the actual lighting; even a זר is allowed to perform this service. However, the Raavad asks: that the kindling is not considered an עבודה only allows for the fact that if the non-Kohen lit it, it would not disqualify the lighting. But who says that it allows for a non-Kohen to light the Menorah לכתחילה? Furthermore, other Mefarshim are troubled with this Rambam, for doesn’t the Torah say explicitly, “Speak to Aharon”? This would imply that it is a mitzvah specific only to the Kohen Gadol. So how is it acceptable for a זר to light the Menorah?
In his magnum opus on the Rambam, Rav Chaim Soloveitchik זצוק״ל explains that we see clearly from the Rambam a different understanding in the nature of the mitzvah of Menorah. Rav Chaim sets down the principle that the mitzvah of the Menorah is not to light it, rather the mitzvah of the Menorah is for it to be lit. The only obligation incumbent upon the Kohen is to prepare the wicks of the Menorah, known as הטבת הנרות. As long as the wicks were prepared by the Kohen, we are not concerned with how or why or by whom the Menorah is lit, as long as it is lit. Therefore, even a non-Kohen may do the lighting. According to the Rambam, it follows that the mitzvah of the Menorah is not specific to Kohanim; rather anyone can do it.
Seemingly, this understanding of the halacha detracts from the exclusivity of Menorah to the Kohanim. And if the mitzvah of the Menorah is not reserved for Aharon and his tribe, how was it a comfort to him? Wasn't Aharon bothered that he wasn't represented with the dedication offerings, like the Nesiim? Furthermore, the only aspect mitzvah that is exclusive to the Kohen is simply the preparation of the lights – a seemingly menial job of clearing out the used wicks and oil of the previous day – something that surely isn't befitting of the honor due to the Priests. How does it help to give him this mitzvah, in which he only plays an ancillary part?
To explain this we must go back and understand what was so special about the offerings of the Nesiim. Every Nasi brought the same exact offering, and the Midrash explains that each Nasi decided to do this so so as not to cause a feeling of one-upmanship, thus promoting a sense of community, peace and unity among them all. The Baalei Mussar tell us that this was a manifestation of the greater unity that the Jewish People had at that time. They were sensitive to each other's feelings, desiring only to serve G-d, rather than let their offerings devolve into a showing of haughtiness and wealth. The fact that the tribe leaders chose to refrain from “standing out” from each other, despite their potential ability to be extravagant in their offerings, showed the unity and humility of the nation’s leaders. It served as a lesson for future generations that one can be unique without the need to overtly and externally separate oneself from the greater whole.
Perhaps Aharon HaKohen, the most removed and regal member of a separate class (Kohanim) from an already removed tribe (Levi), desired to have his share in this unity. Aharon, being an אוהב שלום ורודף שלום also wished to avoid “standing out.” Therefore, G-d gave him the mitzvah of lighting the Menorah. The Menorah, though situated in the Mikdash, is applicable to all, not just the Priestly class. This was the answer to his discomfort, for this mitzvah was in essence quite appropriate for someone as humble as he. With it, he performed the simple (yet important) task of cleaning the Menorah, and the actual lighting was not given exclusively to him and his tribe, but rather was a reminder that all have a share in this Avodah*. The fact that the kindling of the Menorah does not need to be done by a Kohen is a perfect extension of the message derived from offerings of the Nesiim and it is only logical that the Menorah and its preparation would follow after their offerings. Just as the Nesiim chose to refrain from adding to their offerings for the sake of brotherhood, Aharon was also taking part in this value with the mitzvah of the Menorah.
Aharon HaKohen shows us that there is a duality in Judaism. While we each have our own special place and role, we also fit into a greater, larger picture – one which will suffer if we chose to emphasize our role too much, or choose to minimize and deny it altogether. It is most fitting for us to learn this lesson of unity and humility from the Kohen Gadol himself, who stands at a unique place in the Jewish hierarchy. It is then up to each one of us to recognize and honor our own role and become a unified part of the greater whole. May we each find success in this endeavor.
Shabbat Shalom
*This fits well with Chazal’s advice of how to become wise: בבא בתרא כה:) הרוצה שיחכים ידרים) – One who desires to become wise should turn towards the south when praying. The Menorah was situated to the south in the Mikdash and the Menorah was symbolic of Torah as the pasuk says כי נר מצוה ותורה אור. Torah is truly the common denominator between all the people of the nation, rich or poor, a Mamzer or Kohen Gadol! Everyone is equally obligated to study it, and is capable of mastering it. Thus it is only fitting that the lighting of the Menorah itself would be a point of commonality and unity among the nation.
