OU TORAH Parshas Beha’aloscha By Rav Moshe Twersky, HY"D
Tosafos (Menachos 86a) brings an argument between Rashi and the Riva regarding how to understand the statement that the middle ner (candle/light) of the menorah was “the one with which the lighting would begin and end”. According to the Riva, the other six neiros were doused and the cups were cleaned out and refilled with new oil and wicks. All this time, the middle light would be left burning in its place. Then, when all the new oil and wicks were in place in the other six branches, they would be lit from the middle ner. After that, the middle ner would be doused, cleaned out, set up with new oil and wick, and lit from the others (this was possible because the wicks were very long). According to Rashi, though, the wick of the middle ner was removed while it was still burning, and would remain so either in the hand of the kohen or in a different cup while the middle ner was cleaned and set up with new oil and a new wick. Once it was ready, he would use the old wick – which was still burning – that was in his hand to light the new wick, and then he would light the rest from the new middle wick. Tosafos strongly objects to this interpretation of Rashi, and, in the course of explaining his objection, says that once the wick has been removed from the menorah, it no longer has any mitzvah status. It no longer can be considered a menorah light. Apparently, though, Rashi himself holds not like that. Rashi holds, explained Rav Chaim Soloveitchik, that as long as the kohen is holding the burning wick, it still has the full menorah-light status. The hand of the kohen has the equivalent status of the klei shareis (Temple vessels). This may well be what Chazal mean when they say that the reason this topic of the menorah-lighting follows right on the heels of last week’s discussion of the offerings of the nesiim that consecrated the Mishkan, was in order to allay Aharon Ha’Kohen’s dismay at his shevet having been left out of that. The subject of the menorah-lighting is to indicate to Aharon, shelcha gedolah mi’shelahem, yours is greater than theirs. Why is it greater? Because it is not just something that you do, it is who you are. Your very essence is avodah, as evident from the fact that your hand is like an extension of the menorah. (Heard from Reb Yechezkel Lang)
Tosafos (Menachos 86a) brings an argument between Rashi and the Riva regarding how to understand the statement that the middle ner (candle/light) of the menorah was “the one with which the lighting would begin and end”. According to the Riva, the other six neiros were doused and the cups were cleaned out and refilled with new oil and wicks. All this time, the middle light would be left burning in its place. Then, when all the new oil and wicks were in place in the other six branches, they would be lit from the middle ner. After that, the middle ner would be doused, cleaned out, set up with new oil and wick, and lit from the others (this was possible because the wicks were very long). According to Rashi, though, the wick of the middle ner was removed while it was still burning, and would remain so either in the hand of the kohen or in a different cup while the middle ner was cleaned and set up with new oil and a new wick. Once it was ready, he would use the old wick – which was still burning – that was in his hand to light the new wick, and then he would light the rest from the new middle wick. Tosafos strongly objects to this interpretation of Rashi, and, in the course of explaining his objection, says that once the wick has been removed from the menorah, it no longer has any mitzvah status. It no longer can be considered a menorah light. Apparently, though, Rashi himself holds not like that. Rashi holds, explained Rav Chaim Soloveitchik, that as long as the kohen is holding the burning wick, it still has the full menorah-light status. The hand of the kohen has the equivalent status of the klei shareis (Temple vessels). This may well be what Chazal mean when they say that the reason this topic of the menorah-lighting follows right on the heels of last week’s discussion of the offerings of the nesiim that consecrated the Mishkan, was in order to allay Aharon Ha’Kohen’s dismay at his shevet having been left out of that. The subject of the menorah-lighting is to indicate to Aharon, shelcha gedolah mi’shelahem, yours is greater than theirs. Why is it greater? Because it is not just something that you do, it is who you are. Your very essence is avodah, as evident from the fact that your hand is like an extension of the menorah. (Heard from Reb Yechezkel Lang)
No comments:
Post a Comment