Lights and Action

Parshas Terumah is the beginning of the series of Parshios that discusses the construction of the Mishkan, its Keilim and the Bigdei Kehuna. As we learn these Parshios we must remember that these Pessukim are more than just an instruction manual for the building of the Mishkan—they, as every part of the Torah, are a guide to life. In each of the Keylim and Bigdei Kehuna there are messages and meaning that we can use to enhance our connection to Hashem. This can sometimes be difficult, as we may have a hard time understanding the function or form of some of the Keilim. There is one Kli, however, that we perhaps feel little more of a connection to, allowing us to more easily access its deeper meaning: the Menorah.

The Passuk begins with a very simple instruction: “V’Asisa Menoras Zahav Tahor.” Hashem told Moshe Rabbeinu that they will be required to construct a Menorah of pure gold. As the Pessukim continue, it is apparent that the Menorah was a work of fine craftsmanship as there were multiple decorative details that had to be place in specific locations. We learn about the Kaftorim and Perachim as well as the Geviim Meshukadim and their exact placement on each section of the Menorah. In fact, of all the Keilim, the Pessukim goes into the greatest detail when discussing these intricate details, indicating the complexity of the Menorah.

Adding to the difficulty of making the Menorah was the fact that Hashem commanded Moshe that the entire Menorah be made from one solid piece of gold: “Kikar Zahav Tahor Ya’aseh.” Rather than making each piece of the Menorah separately and then fusing them together, the entire Kli would be hammered out of one block of gold.

It seems that this requirement, when combined with the necessary detail work, proved difficult for Moshe Rabbeinu to comprehend, as Chazal tell us “Niskashe Moshe Al Asiyaso”, Moshe had difficulty with its construction. In order to provide further assistance to him, Hashem showed Moshe a completed Menorah in the form of fire, but the Sifri as well as other sources indicate that this did not completely alive the difficulty and the Menorah was in fact created through a Nes.

Before discussing how the Menorah was in fact made, we must understand how it is possible that Moshe Rabbeinu himself did not understand how to do so. It is unlikely that the other Kelim of the Mishkan were simple to make—there were dtails and requirements that could have proven difficult. For example, the other Kelim each had a “Zer Zahav”, a “crown” made of thin gold that was no doubt an intricate and delicate work of art. It would seem that the structure of the Mishkan itself was a feat of engineering as well. Yet we don’t find Moshe having difficulty understanding or undertaking any of these requirements, it is only the Menorah that proved too difficult for him. This is certainly no coincidence, and we must understand why it was the case.

We must also understand why Hashem wished to make the construction of the Menorah so complex? That the level of difficulty surpassed that of any other element in the construction of the Mishkan, its Keilim or the Bigdei Kehuna is not by chance—Hashem willed it to be so. We must understand this as well: why was the Menorah meant to be do hard to make that even Moshe Rabbeinu could not readily do so?

It seems that an examination of some of the essence of the Menorah itself may allow us to understand these aspects fabrication.

The Sforno, on the words “V’Asisa Menoras Zahav Tahor”, notes that it is the third of the Klei HaMishkan that is described and explains that after the Torah spoke about the Aron Hakodesh , which represents the Keser Torah, and the Shulchan, which represents the Keser Malchus, it speaks now about the Menorah.

From the words of the Sforno it would seem that the Menorah would therefore be connected to the third Kesser spoken about in the Mishna: the Kesser Kehunah. This would perhaps be appropriate because the Menorah is closely connected to the Kehuna: Chazal tell us that when Aron Hakohen was disappointed that he could not represent Shevet Levi by participating in the Korbanos HaNisiim he was comforted by the Avodah of the Menorah. At that time, Hashem said to him: “Chayecha Gedolah Shelach Mishelachem”, that in some way his role of lighting the Menorah was greater than the Korbanos brought by the Nissim. We see then that the Menorah is closely connected to the Kohanim and perhaps therefore to the Kesser Kehunah.

It seems, however, that the Sforno is based on a Medrash in Bamidbar Rabbah, which has a different view of the Menorah. There, Chazal tell us that the Mizbeach, upon which the Kohani do the Avodah, is connected to the Kesser Kehuna. The Menorah, however, represents the Kesser Shem Tov, which rises above all other Kesarim. The Medrash goes on to explain that the Keser Shem Tov is related to Ma’aseh, action, as opposed to Medrash, learning. Chazal tell us “Lo HaMedrash Hu Ikar Ela HaMa’aseh”, it is not learning that is most important, but action based on learning, and so the Keser Shem Tov, which is Olah Al Gabeihem, is related to a person’s physical actions, rather than his intellectual pursuits.

The Medrash explains the connection between the Menorah and Ma’aseh, and therefore the Kesser Shem Tov based on the Passuk that says “Ki Ner Mitzvah V’Torah Ohr”. The Menorah, which has Neros, is therefore connected to the Mitzvos that require action. We must note, however, that those same Neros give off light, Ohr, which would seem to forge a connection with Medrah, the opposite of Ma’aseh. Why then do Chazal choose to highlight the Ma’aseh aspects of the Menorah by connecting it to the Kesser Shem Tov? What is it about the Menorah that speaks so clearly to actions, rather than Medrah?

There is another aspect of the Menorah that makes this question even a bit stronger. The Gemarah in Bava Basra speaks about the direction one should face when he Davens, and how this can affect the outcome of his Teffilos. There we learn: “HaRotzeh Sheyachkim, Yadrim”, one who wishes to gain Chachma should face south, because the Menorah was in the south part of the Bais Hamikdash. One would assume that Chachma is tied to Medrash and not Ma’aseh—why then is Menorah, in the south, tied to Chachma such that one who wishes to excel in this Middah should face south?

In order to resolve the Medrash in Bamidbar Rabba and the Gemarah in Bava Basra, and understand the role of the Menorah in highlighting both Ma’ash and Chachma, we must turn back to its original construction.

As we mentioned, Chazal tell us that Moshe Rabbeinu had some difficulty understanding how to construct the Menorah, with all its intricate detail, out of one solid block of gold. It seems from Chazal, however, that even once Hashem showed Moshe the finished product, he was unable to complete the task. Therefore, Hashem told him to throw the block of gold into a fire and the Menorah, complete with its Kaftorim and Perachim, emerged.

The Maharal, in Gur Aryeh however, writes that it is not possible that the Menorah was created completely via Nes. He discusses a number of reasons that this must be the case. First, if Moshe did not end up making the Menorah, why does the Passuk in Behaloscha tell us “Kamareh Asher Hereh Hashem Es Moshe Ken Asah Es HaMenorah”, that Moshe made the Menorah the way that Hashem showed him? In addition, the Tzivuy of the Menorah is “V’Asisah”, indicating that there was a necessity of human interaction—a Menorah that came about totally through supernatural means would not fulfil this requirement.

Therefore, based on a Medrash Rabbah, the Maharal explains that Moshe indeed threw the block of gold into the fire and when it emerged he struck it with a hammer. It was only then that the Menorah, in all its beauty and artistic detail, was created. In the end the Menorah was in fact created by a Nes, but only through the direct intervention of Moshe’s actions.

With this in mind, we see how central the Menorah is to our concept of Ma’aseh.

Moshe faced a challenge that was seemingly insurmountable—he was to fabricate the Menorah in a fashion that was seemingly impossible. Yet this was the Ratzon Hashem, and he wished nothing other than to fulfil it. Hashem therefore told him to throw the gold into the fire, but that even after that he would have to do some sort of action in order for the Menorah to come into being.

The message is clear: our actions are worthless without divine intervention, but they are valuable nonetheless. That is the message of the Menorah as it relates to the Kesser Shem Tov and Ma’aseh—we can never assume that we are insignificant or inadequate, for with the help of Hakadosh Baruch Hu our actions can have no limits. Even the slightest strike of a hammer can create a beautiful Menorah if the Ratzon Hashem is that it be so.

The Gemarah in Bava Basra is now understandable as well. “HaRotzeh Sheyachkim, Yadrim”, if one truly wishes to be wise he should turn to the Menorah, which teaches us not only our limits, but our capacities. Achieving any level of wisdom requires one to recognize that he does not have all the answers, but that he can and must learn from others, but also the confidence that he can succeed in his pursuit. One therefore cannot hope to acquire any sort of wisdom if he is not first aware of his capabilities and where they end, a message so eloquently conveyed by the Menorah.

Perhaps this is why the Menorah was so difficult to construct to begin with—so that we could learn this lesson. Of course the Tzivuy could have been to make the Menorah in a way that Moshe Rabbeinu would have easily understood, but then we would see how valuable even the smallest action on our part is, when combined with the Ratzon Hashem. Therefore, Hashem instructed Moshe to do something that was seemingly impossible, to show that really nothing is.

What better message can we take from the Menorah, than the way that it empowers us? We cannot live in a world that is absent our own Hishtadlus, but we are also cognizant that the Ratzon Hashem is of primacy. We must recognize that this does not render us powerless, but powerful. In both Ruchnias and Gashmius we have to remember that we cannot accomplish anything without Siyata Dishmaya, but that we are limitless with it.