Testimony that the Shechina Rests in Israel

But it is a testimony to mankind that the Shechina  (Divine Presence) rests in Israel. What is the testimony? - Said Rav: This is the western branch (of the menora) in which the same quantity of oil was poured as into the rest, and yet he kindled (the others) from it and ended therewith.                                         Babylonian Talmud, Shabbat 22b

          Our Sages teach that one of the apparent miracles of the Temple, the fact that the central branch of the menora (according to one of Rashi’s suggestions) was the first to be lit, yet the longest burning, proves that the Temple is a holy place and that the Shechina rests in Israel.

          Our Sages’ teaching seems rather curious: the menorah was within the Temple, and therefore could be seen only by Kohanim, not by ordinary Israelites, all the more so, not by gentiles. One who believes does not require proof, and one who does not believe presumably would not accept the proof.

          Perhaps our Sages’ intention is to use the menora as the symbol of the Divine light of Torah which guides the lives of the Children of Israel. It is because this light is the focus of Israel’s entire being, as symbolized by the fact that the lights of the remaining six branches are inclined towards the central branch, that Israel has survived against all odds. It was not necessary to enter the Temple to see the symbolic effect of the menora, anyone should be able to perceive it in through the way the Jewish people act and live.

          The historic reality of the Jewish experience should serve as “testimony to mankind that the Divine Presence rests in Israel,” for without the Shechina, we could not have survived.

The Step Before the Menorah

“when you make the lights ascend” (b’ha’alotcha): there was a step (ma’alah, the same root word as “b’ha’alotcha”) before the menorah,  on which the Kohain stood to kindle the lights.            Midrash Aggadah Numbers 8:2

          Symbolically, the step represents the concept that one may not stand in his own place, but must ascend spiritually in order to kindle the light of Torah. Even more, there is a reciprocal relationship, and kindling the menorah should contribute to one’s spiritual advancement.

Aaron's Qualitative Advantage

The Holy One blessed be He, said to Aaron, “by your life, your part is greater than theirs (the tribal chieftains), for you shall kindle the lamps.         

                 Rashi [8:2], based upon Midrash Tanḥuma

          God’s reassurance to Aaron, “your part is greater than theirs,” can be understood simply in terms of frequency. The tribal princes’ offerings were one – time, at the dedication of the Tabernacle, while Aaron’s “part” was to be performed daily.

          However, my father explained that there is a qualitative distinction between the offerings of the tribal princes and Aaron’s contribution. The princes contributed to the material needs of the Tabernacle, bringing silver and gold trays and pans, as well as wagons for transporting the Tabernacle. The physical enterprise is unimportant and in itself hardly has any value because without the divine light the building itself is of no consequence. It is the spirit which counts, the spiritual light which emanated from it which made the Tabernacle the “house of God,” not the curtains and beams.

          In kindling the lights of the menorah, which symbolize the illumination of Torah, Aaron added the spiritual dimension of the Tabernacle, allowing the building to achieve its essential purpose and value.

Why Was Aaron "Uneasy of Mind"

When Aaron saw the dedication offerings of the tribal princes, he became uneasy of mind, because neither he nor his tribe was with them in the dedication, whereupon the Holy One blessed be He, said to him, “by your life, your part is greater than theirs, for you shall kindle the lamps.            Rashi [8:2], based upon Midrash Tanḥuma

          Rashi’s comment implies that Aaron was jealous of the tribal princes. This seems strange, since Aaron was not jealous of his younger brother Moses, as the verse ]Exodus 4:14[ tells us “he (Aaron) will see you (Moses) and rejoice in his heart”. Why then would Aaron be jealous of the offerings of the princes?

          My father explained that Aaron was not jealous. He certainly understood the importance of his job in lighting the menorah.  Rather, Aaron was ill at ease (in Rashi’s phrase “uneasy of mind”) at seeing the honor accorded the princes for the offerings they brought. Aaron feared that the people were losing sight of the fact that the service of the Tabernacle, as symbolized by kindling the menorah, was the essential matter. God’s response to Aaron was that indeed his role was to teach the people to realize that lighting the menorah and kindling the light of Torah within themselves is what matters.

          It is possible to explain Aaron’s unease on another level. Aaron feared that the people would consider him a hypocrite. The High Priest demands of others to bring offerings and he himself contributed nothing to the Tabernacle.  God’s answer to Aaron “your part is greater than theirs” is to teach the lesson that the offerings themselves are not what is important, rather the use to which those offerings are put. The offering of gold was used to make the menorah which lights up the darkness.

          My father added that this second explanation answers the question raised by Naḥmanides: “why was Aaron not ‘consoled’ by the offering of the incense?” Since, as our Sages tell us, the incense brought wealth to the kohain who offered it, the lesson would not have been taught through the incense.

Biological and Spiritual Progeny

And these are the names of the sons of Aaron, Nadav, the firstborn, and Avihu, Elazar and Itamar. These are the names of the sons of Aaron, the priests who were anointed whom he consecrated to minister in the priest’s office.                                         Numbers 3:2-3

The phrase “the sons of Aaron” is repeated, while the sons of Moses are not even mentioned, despite the introductory verse [1]: “And these are the descendants of Aaron and Moses.” The importance of Moses’ sons was only in their being his biological progeny, while Aaron’s sons were his spiritual descendants as well, and were therefore “consecrated to minister in the priest’s office.”

The Paradigm of Israel's Encampment

And the Lord spoke to Moses and Aaron, saying: The Children of Israel shall encamp according to their father’s houses, every man by his flag, according to the ensigns, at a distance round about the Tent of Meeting.                                                 Numbers 2:1-2

During the forty years of wandering in the desert, the Children of Israel encamped around the Tabernacle. As well, when the Israelites journeyed, it was with the Tabernacle at the center, as we read: “… as they encamp so shall they journey.” [Numbers 2:17]

The Torah does not merely describe the historical fact of how Israel journeyed through the wilderness, but presents this format as the guideline and blueprint for all of the nation’s journeys throughout history: Jews must journey with Torah as our focal point. Just as Israel camped around the Ark, moved by it and with it, so must our journeys through the “wilderness of nations” be with Torah as our central point and as our guide. Throughout Israel’s long journey, Torah was the beacon which illuminated our darkness, and indeed that which allowed us to survive and ultimately overcome all our enemies., It was the fact of Israel’s marching with Torah as our guide which allowed us to survive throughout our journey in the wilderness of the nations.

Israel’s journey of destiny from Egypt led first to Mount Sinai, to receive the national constitution, and with its constitution in hand, Israel entered the Promised Land. (Israel’s nationhood and peoplehood began at Mount Sinai, when we accepted God’s Torah, to teach that our nationhood does not depend upon our Land, rather upon Torah.) The journey was completed only 480 years later, when King Solomon dedicated the Temple, following the paradigm of the journey through Sinai. Our Sages teach that Jerusalem is the center of the world, and the center of Jerusalem is the Holy of Holies, which held the Ark. Thus, Torah was placed at the center of Israel’s encampment in its own Land.

Raising the Heads of the Congregation of Israel

Take the sum total (s’oo et rosh) of all the congregation of the Children of Israel. (Do it) by families following the paternal line, according to the names of each male.                                                                Numbers 1:2

God’s instruction “s’oo et rosh” literally means “raise up the head,” teaching that it is through the unity of “all the congregation” that the Children of Israel will be able to raise their heads.

“According to the names” teaches that each individual is exceedingly important, and the census must not erase the individuality.

Future Jerusalem

Jerusalem’s importance to the Jews is a function of its future, no less than of its past.              To us Jerusalem is holy not only because of our history, but because we hope and pray that God’s message will be heard again:  “Torah will come out from Zion and God’s word from Jerusalem.” [Isaiah 2:3; Micah 4:2]           Rabbi Zvi Magence

            More than one tenth of the 669 times the Bible mentions Jerusalem relate to the Holy City’s future, and no fewer than eight prophets prophesied her future. We are not referring to the prophecies of Jerusalem’s destruction, which of course, were said in the future tense, but were fulfilled relatively shortly after having been delivered. The prophecies referred to were presented for the long term, and we still await fulfillment of some of these prophecies.

            Amazingly, prophecies spoken more than 2500 years ago, as prophecies of consolation, have yet to be realized! However, prophecy is eternal and the comforting words of our prophets ring out in every generation, declaring: “the consolation will surely arrive; happiness and joy will replace sorrow and sighing.” [Based upon Isaiah 35:10] Perhaps each generation anew faces the challenge of doing its utmost in order to bring about the realization of Jerusalem’s consolation, which is the consolation of all Israel.

            Indeed, our Sages [Shir haShirim Rabba, 8:12] taught that we have the power to hasten the fulfillment of the prophecies of consolation. It is up to us.