The parshiyot of this and next week, Parashat Terumah and Parashat Tetzave, introduce Hashem’s command regarding the plans for the mishkan and its vessels, including the clothing were worn by the kohanim.
One of the vessels that Hashem commands to be built is the menorah – the candelabra. The description of the plans for the menorah are described this week and the description of its service is described next week.
In Parashat Tetzave, next week, the Torah says, “and you will take to yourself pure olive oil pressed to be lit to raise an everlasting candle.” The phrase, “to yourself” (אליך) is seemingly extraneous.
Certainly all of the mitzvot are for us – Hashem commanded them to the Jewish people, not to angels. Certainly the mitzvot are for our benefit and for the benefit of mankind. In this light, “to yourself” is difficult – this quality would seem to apply equally to all of the mitzvot! What is the message of bnei yisrael taking oil to themselves?
Our chachamim present a number of explanations for the inclusion of this phrase.
To explain two approaches to answering this question, let us investigate more fully two different approaches in understanding the message of the mitzvah of the candelabra – Torah Temima and Rambam.
Each evening the kohanim were obligated to light the candelabra with enough oil to last the night. In the morning, the kohanim were obligated to fix and relight the menorah, as necessary. Thus, the candelabra would constantly be lit.
Rabbi Baruch HaLevi Epstein explains in his sefer, Torah Temima, that the mitzvah to light the candelabra in the mishkan is one of a category of mitzvot that are designed to create honor and glory for the mishkan. He asserts that plentiful light brings honor to a building and its inhabitants. Other mitzvot that help to bring honor and glory to the mishkan and its inhabitants include the mitzvah to burn incense and produce a sweet odor in the mishkan and the mitzvah to station guards to constantly watch the mishkan. These guards create a sense of importance in the mishkan.
The Rambam – Maimonides – agrees with the author of the Torah Temima that the mitzvah to light the candelabra in the mishkan creates honor and glory for the mishkan. He furthermore agrees with the Torah Temima that this mitzvah is part of a larger genus of mitzvot. However, Maimonides expands this category to include a number of other mitzvot including:
More than other mitzvot, the mitzvah of the candelabra and the category of mitzvot that it is a part of is uniquely designed to affect man's emotions. By using the term “to yourself”, the Torah communicates an important message about this and related mitzvot – they are designed to affect the emotional part of man’s nature.
Because we are discussing a specific emotion – the appreciation of the aesthetic – how things look – it is important to note some of the dangers of this pleasure. Like all of the emotions that we have and the pleasures that we attain in this world, our goal must be towards serving Hashem and not towards self-service or self-aggrandizement. We see from the experience of the Greeks and other Western cultures of the consequences of over-indulgence in art, beauty and music. Materialism, superficiality and self-absorption are the results of viewing the aesthetic as a goal in and of itself. The Torah seems to understand and even encourage the appreciation of beauty while simultaneously training us to serve Hashem.
As evidenced by the category that the mitzvah of the candelabra is included in, Torah Temima and Rambam do disagree on the fundamental impact that this mitzvah is to have on the people who witness it.
Rabbi Epstein understands the inclusion of the phrase “to yourself” to teach us that the honor and glory of the mishkan created honor and glory for bnei yisrael – the Jewish people. Although he does not elaborate on why such honor and glory for bnei yisrael is important, presumably, when others view bnei yisrael with honor and as a glorified people, they will be in a position to want to learn from us and from the Torah and the knowledge of Hashem will be better spread throughout the world. In the Torah Temima's understanding, the mishkan is a tool to promote the message of Mount Sinai – God is One and he gave us a Torah to live by. The mishkan serves the purpose of repairing the world in the kingship of Hashem. The function of the Jewish people is to teach the world. The Jewish building that is honored and glorified by the world will promote Jewish teachings in the world.
Maimonides understands the inclusion of the phrase “to yourself” to teach us that the honor and glory of the mishkan creates awe and humility in those who see it and thereby promote service of G-d, desire to repent and re-connect with G-d and openness to accepting the ideas communicated by the mishkan and the Temple service. Would the mishkan or Temple not be awe-inspiring, people would not accept the message of the Temple and would be less likely to use it as a vehicle to serve Hashem.
Apparently, Rabbi Epstein maintains that the primary aim of the mishkan was to be a traveling Mount Sinai exhibit. For Maimonides, it was a tool to repent and recommit to serving Hashem.
Our synagogues are miniature Temples. In our day, synagogues inspire us to teach the world about Hashem and to recommit ourselves to serving Him.
One of the vessels that Hashem commands to be built is the menorah – the candelabra. The description of the plans for the menorah are described this week and the description of its service is described next week.
In Parashat Tetzave, next week, the Torah says, “and you will take to yourself pure olive oil pressed to be lit to raise an everlasting candle.” The phrase, “to yourself” (אליך) is seemingly extraneous.
Certainly all of the mitzvot are for us – Hashem commanded them to the Jewish people, not to angels. Certainly the mitzvot are for our benefit and for the benefit of mankind. In this light, “to yourself” is difficult – this quality would seem to apply equally to all of the mitzvot! What is the message of bnei yisrael taking oil to themselves?
Our chachamim present a number of explanations for the inclusion of this phrase.
To explain two approaches to answering this question, let us investigate more fully two different approaches in understanding the message of the mitzvah of the candelabra – Torah Temima and Rambam.
Each evening the kohanim were obligated to light the candelabra with enough oil to last the night. In the morning, the kohanim were obligated to fix and relight the menorah, as necessary. Thus, the candelabra would constantly be lit.
Rabbi Baruch HaLevi Epstein explains in his sefer, Torah Temima, that the mitzvah to light the candelabra in the mishkan is one of a category of mitzvot that are designed to create honor and glory for the mishkan. He asserts that plentiful light brings honor to a building and its inhabitants. Other mitzvot that help to bring honor and glory to the mishkan and its inhabitants include the mitzvah to burn incense and produce a sweet odor in the mishkan and the mitzvah to station guards to constantly watch the mishkan. These guards create a sense of importance in the mishkan.
The Rambam – Maimonides – agrees with the author of the Torah Temima that the mitzvah to light the candelabra in the mishkan creates honor and glory for the mishkan. He furthermore agrees with the Torah Temima that this mitzvah is part of a larger genus of mitzvot. However, Maimonides expands this category to include a number of other mitzvot including:
- The priests are required to wear special garments that must be worn the way they are designed without deviation – can't be ripped or out of place
- The levi'im are required to sing in the mishkan
- The beit hamikdash is required to be built at the highest place in Yerushalayim
- Incense must be burnt in the mishkan twice daily to bring a sweet smell and overcome the smell of slaughtered animals
- Guards must constantly watch the gates of the beit hamikdash
- Kohanim who have physical deformities are prohibited to serve in the mishkan or Temple
- Objects of service can only be used in the Temple and no other place
More than other mitzvot, the mitzvah of the candelabra and the category of mitzvot that it is a part of is uniquely designed to affect man's emotions. By using the term “to yourself”, the Torah communicates an important message about this and related mitzvot – they are designed to affect the emotional part of man’s nature.
Because we are discussing a specific emotion – the appreciation of the aesthetic – how things look – it is important to note some of the dangers of this pleasure. Like all of the emotions that we have and the pleasures that we attain in this world, our goal must be towards serving Hashem and not towards self-service or self-aggrandizement. We see from the experience of the Greeks and other Western cultures of the consequences of over-indulgence in art, beauty and music. Materialism, superficiality and self-absorption are the results of viewing the aesthetic as a goal in and of itself. The Torah seems to understand and even encourage the appreciation of beauty while simultaneously training us to serve Hashem.
As evidenced by the category that the mitzvah of the candelabra is included in, Torah Temima and Rambam do disagree on the fundamental impact that this mitzvah is to have on the people who witness it.
Rabbi Epstein understands the inclusion of the phrase “to yourself” to teach us that the honor and glory of the mishkan created honor and glory for bnei yisrael – the Jewish people. Although he does not elaborate on why such honor and glory for bnei yisrael is important, presumably, when others view bnei yisrael with honor and as a glorified people, they will be in a position to want to learn from us and from the Torah and the knowledge of Hashem will be better spread throughout the world. In the Torah Temima's understanding, the mishkan is a tool to promote the message of Mount Sinai – God is One and he gave us a Torah to live by. The mishkan serves the purpose of repairing the world in the kingship of Hashem. The function of the Jewish people is to teach the world. The Jewish building that is honored and glorified by the world will promote Jewish teachings in the world.
Maimonides understands the inclusion of the phrase “to yourself” to teach us that the honor and glory of the mishkan creates awe and humility in those who see it and thereby promote service of G-d, desire to repent and re-connect with G-d and openness to accepting the ideas communicated by the mishkan and the Temple service. Would the mishkan or Temple not be awe-inspiring, people would not accept the message of the Temple and would be less likely to use it as a vehicle to serve Hashem.
Apparently, Rabbi Epstein maintains that the primary aim of the mishkan was to be a traveling Mount Sinai exhibit. For Maimonides, it was a tool to repent and recommit to serving Hashem.
Our synagogues are miniature Temples. In our day, synagogues inspire us to teach the world about Hashem and to recommit ourselves to serving Him.
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