Don’t Be Jealous

At the beginning of this week’s Sedra, Rashi explains why the Parsha of Hadlakas HaMenorah, the first section of Parshas Behalsocha, immediately follows the Parsha of the Korbanos HaNisiim, which is the last section of Parshas Nasso. Rashi explains that when Aharon HaKohen saw the Korbonos of the Nissim—which neither he personally, nor Shevet Levi as a whole, participated in—he became discouraged. Hakadadosh Baruch Hu therefore gave him the Mitzvah of Hadlakas HaMenorah, saying: “Chayecha Shelecha Gedolah MiShelahem, She’Atta Madlik U’Metiv Es HaNeros.” Hashem assured Aharon that he had no reason to be disheartened, as his role of lighting the Menorah was greater than that of the Nissim. This Rashi is one that is relatively well-known but, as in most such cases, a closer look may yield a most important lesson.

The Ramban, and the Ohr HaChaim HaKadosh, ask a most striking question: Aharon was upset about not being involved in the Korbanos HaNisiim—why was the Mitzvah of Hadlakas HaMenorah specifically given in order to console him? The Kohanim, and specifically the Kohen Gadol, were involved in myriad Avodos in the Bais HaMikdash—both on a daily basis and on Yomim Tovim—why was this the one that was used to ensure Aharon that “Shelecha Gedolah MiShelahem?”

On a more basic level, we must also understand why Aharon was upset, and how any Avodah at all would placate him. We know that the could not have been any element of personal Negius involved—Aharon could only have been interested in the amount of Kiddush Shem Shamayim his actions brought—why would he have been discouraged by the fact that the Nissim brought Karbonos and he didn’t? Aharon Hakohen would certainly have understood that if bringing those Karbonos was not part of his Tafkid, his purpose in life, it mattered not at all that someone else did it—why was he upset?

Further, even if we understand the root of the Chalishus HaDaas that Aharon experienced, why would his involvement in a specific Mitzvah or Avodah—be it the Menorah or any other—console him? The opportunity to be involved in the Chanukas HaMizbeach in that way was lost—how could another Avodah replace that loss?

Also, Rashi tells us that Hakadosh Baruch Hu ensured Aharon that he was not losing out, but that “Shelecha Gedolah MiShelahem”. We must try to understand in what way the Tzivuy of “Behlaoscha Es HaNeros” was in fact Gedolah MiShelahem. Why did this Avodah rise above the Korbanos HaNisiim to such a degree?

There is a Medrash, brought in both the Tanchuma and the Medrash Rabbah that explainins the connection between the Korbanos HaNisiim and the Parsha of “Behlaoscha Es HaNeros” in a slightly different way than Rashi, which may help us understand Aharon’s thoughts.

The Medrash uses the Mashal of a king who has a days-loing feat, each day honoring another craftsmen or artist, but does not invite his closest, most trusted advisor. The aide would no doubt be concerned—perhaps he does not find favor in the eyes of the king, maybe there is a reason that he was not involved in these parties. The king then comforts him, assuring him that his status is not at risk, and that he would rather have a private party with just this close advisor than a public display as he had held for the common-folk.

When Aharon HaKohen say the other Shevatim being honored, each on its own day, to the exclusion of Shevet Levi, he became worried that his Shevet had lost its status as the closest to Hakadosh Baruch Hu. Perhaps, he worried, this was even because of his own personal flaw. It was to dispel these thoughts that Hashem gave Aharon the Mitzvah of Hadlakas HaMenorah at that time, to show that Shevet Levi, and of course their leader, still held in high regard, that “Shelecha Gedolah MiShelahem.”

Based on this Medrash we can understand that Aharon was in no way insulted or hurt because of his own Kavod—it was the stature of his Shevet for which he was concerned. Seeing all the artists and craftsmen dining at the King’s table, the trusted advisor was worried that he was no longer held in esteem. Perhaps we can explain the source of this Chalishas HaDaas, which Aharon experienced on behalf of his Shevet, if we better understand what occurred on the 12 days on which the Nisiim brought their Karbonos.

Many Meforshim note that Parshas Naso is really unnecessarily long—the Torah did not have to repeat each of the Korbanos of the Nisiim individually—seeing as each was the exactly the same as the next, the Torah could have listed the components of the Korban once and then told us that each brought the same thing. We know, however, that there is not even one extra letter in the Torah—why in this case does it seem that there are tens of extra Pssukim?

The Nesivos Shalom explains that while each Nasi brought the same exact Korban, each Nasi infused the Middos and Derech of his Shevet into the Korban. Though it was the same animals, the same Ketores and the same Minchos as all the other Nisiim, each Korban was in fact different. In fact, the Nesivos Shalom refers to the Parshas HaNisiim as “Kodesh Kedoshim” because this Parsha teaches us the value of different Mehalchim in Yiddishkeit: no two Shevatim, or groups, in Klal Yisroel have the same way of performing Avodas Hashem, but they are nonetheless legitimate. This varies from most other forms of religion which value a cookie-cutter approach, and consider all other paths heresy. We can have various approaches and outlooks and each will be valuable “U’Bilvad Sheyichaven Libo L’Shamayim.”

During the twelve days of the Chanukas HaMishkan, each Nasi brought the Korban that best represented their own Shevet, with the Kavanos and feeligns that their Derech engendered. That each Korban was identical only served to highlight the fact that, while different, each approach was truly legitimate. By bringing these Korbanos as part of the Chanukas HaMishkan, each of these Mehalchim was in a way infused into the Avodas HaMishkan, leaving an impression that would last L’doros.

Perhaps based on this we can understand why Aharon experienced a sense of Chalishas HaDa’as on behalf of his Shevet: he was concerned that because they were not included in the Chanukas HaMishkan, the Mehalech and Kavanos of Shevet Levi would be missing. The absence of a Korban from the Shevet of Aharon threatened to deny them representation in the palette of Mehalchim that were infused into the Mishkan.

It was for this reason that Hashem gave Aharon the Tzivuy of Menorah specifically at that time—this was an Avodah that was itself an representation of the Shevet of Levi.

The light of the Menorah represents the Ohr HaTorah, the light by which we lead our lives. Similarly, we know that Shevey Levi represents the teachers of the Torah, as the Rambam writes in Hilchos Shmitos V’Yovlos, they were the ones who disseminated the Ohr HaTorah to the masses.

Aharon was disturbed by the fact that his Shevet did not have an opportunity to impart their unique Kochos into the Avodah of the Mishkan, but Hakadosh Baruch Hu consoled him: “Shelecha Gedolah MiShelahem”. So important was the Mehalch and Kochos of Shevet Levi that a mere one-time injection, even at the time of the Chanukas HaMishkan, would not be enough. The Hadlakas HaMenorah was an Avodah that took place each and every single day, without fail. This Avodah did not change at all—it remained the same on Shabbos and Yom Tov, when even the regular Timidim were altered. It was each day, at this time, that the Mehalech of Shevet Levi, the one about whom it was said “Yoru Mishpatecha L’Yaakov” was infused into Avodas HaMishkan.

Though it was Shevet Levi whom were entrusted with this task, the Rambam famously adds: “V’Lo Shevet Levi Bilvad”, each of us is able to join in this important role. We too can be among those who are Madlik the Neros of the Ohr HaTorah, bringing the light of the Torah to anyone who may be stuck in the dark. We can take part in that which Hakadosh Baruch Hu refered to as “Gedolah MiShelahem”.