1. The Menorah’s Purpose and Symbolism
The parsha of Beha’aloscha—when you light up—opens with Hashem instructing Moshe to tell Aaron about lighting the lamps of the menorah: Beha’aloscha es ha-neros el mul pnei ha-menorah ya’iru shivat ha-nerot—when you light the lamps, they should shine toward the face of the menorah. The menorah in the Mishkan had six branches, three on each side, and a central shaft. Hashem’s instruction was that all the flames should be directed toward the center, not outward. This detail is significant. If the menorah’s purpose was simply to provide light in the Mishkan, then it would make sense for the flames to be spread out as much as possible. But Hashem specifically wanted them facing inward, toward the center. Rashi explains that this was so people would not mistakenly think that Hashem needed the light in His house. The Mishkan was covered, with little natural light, but its illumination was not for Hashem’s benefit. The vessels in the Mishkan mirrored household items: a table (shulchan), an altar (mizbeach) like a stove, and a candelabra (menorah). Yet their spiritual purpose went far beyond their physical function.2. Aaron’s Unique Role and Feeling Left Out
In last week’s parsha, we read about each tribe bringing sacrifices and gifts for the inauguration of the Mishkan. The tribe of Levi did not participate in this public display; neither Aaron nor his tribe brought offerings like the others. Aaron felt left out, as if he had missed an opportunity to contribute alongside his fellow leaders. Hashem reassured Aaron: his role was even greater than theirs. While they brought one-time gifts, Aaron was entrusted with lighting and elevating the menorah every day—a continuous service. This is a lesson for us: sometimes we may feel disappointed or overlooked when others seem to have more visible roles or accomplishments, but often our unique mission is even more essential.3. Lighting Lamps: A Metaphor for Inspiring Souls
The act of lighting the menorah is not just historical; it carries deep metaphorical meaning for us today. According to Kabbalah, the seven lamps represent seven types of attributes: chesed—kindness, gevurah—strength/discipline, tiferes—beauty/harmony, netzach, hod, yesod, and malchus. The Jewish people are likened by prophets to a candelabra with these seven expressions. Each person has a soul—a lamp within them (Ner Hashem nishmat adam—the soul of man is Hashem’s lamp). But a lamp needs to be ignited to shine its light outward. Many people have tremendous potential but need inspiration or encouragement from outside themselves to truly shine. Aaron’s role was like that of a shushvinin—a supporter at a wedding who helps bring bride and groom together. He helped ignite others’ inner lights when they could not do so alone. In every generation there are leaders who serve this function—the Lubavitcher Rebbe is cited as an example: finding souls with hidden potential and helping them shine despite what others may have thought possible.4. Helping Others vs. Personal Growth: Which Is Greater?
A common dilemma arises: should one focus on personal spiritual growth or devote time to helping others? For example, should you spend your time perfecting your own Torah study or use it to teach a child how to read Alef-Beis? Sometimes we feel we should prioritize our own advancement over helping someone else with seemingly basic needs. But as Rashi explains regarding Aaron’s disappointment at not bringing gifts like other tribes: lighting another person’s lamp is an even greater mitzvah than personal achievement alone. When you help another person grow or find their light, you don’t lose out—on the contrary, Hashem ensures your own learning and growth are enhanced as well. The Rebbe exemplified this balance: despite spending countless hours on administrative tasks and helping others worldwide, his Torah scholarship only grew stronger. Giving time to others does not diminish your own success; it often multiplies it.5. Lighting Our Own Lamps and Each Other’s
We each have our own menorah—our unique soul-potential waiting to be lit. Sometimes we can ignite ourselves through effort and perseverance; other times we need support from outside sources or leaders who inspire us when we hit obstacles or feel stuck. When we help others find their light—whether by teaching, encouraging, or simply being present for them—we fulfill Aaron’s legacy and also enhance our own spiritual experience. We should never feel bad about pausing our personal pursuits to assist someone else; ultimately both parties are elevated.6. The Story of Miriam and Moshe’s Humility
At the end of Parshas Beha’aloscha comes the story of Miriam speaking critically about Moshe because he married an Isha Kushit—a Cushite woman (interpreted by some as “beautiful,” but literally “black”). Miriam questioned whether Moshe was unique in his prophecy since Hashem had spoken to her and Aaron as well. Hashem responded by affirming Moshe’s unparalleled humility: Veha’ish Moshe anav me’od mikol ha’adam asher al pnei ha’adamah—Moshe was exceedingly humble, more than any person on earth. This raises a question: how could Moshe be humble when he knew his greatness? He spoke directly with Hashem, led miracles in Egypt, gave us Torah—surely he recognized his status! True humility does not mean denying one’s talents or achievements but recognizing that all abilities are gifts from Hashem. One might think: if someone else had been given my opportunities and strengths, perhaps they would have accomplished even more than I did. Moshe went further: he genuinely believed that anyone given his circumstances could have surpassed him. This wasn’t false modesty but an honest assessment rooted in gratitude rather than ego.7. Calculated vs. Inherent Humility—Lessons from Moshe Rabbeinu
There are two kinds of humility discussed here: First is “calculated humility”: recognizing your gifts come from Hashem and imagining that others might have done better with those same gifts. Second is “inherent humility”: an intuitive sense of pleasantness and acceptance without judgment or condescension. Moshe Rabbeinu embodied both forms—his humility wasn’t just intellectual but deeply ingrained in his character. Most people tend to overestimate themselves (as illustrated by stories such as one about a chassid testing the Alter Rebbe), but some rare individuals possess true inherent humility—Noach labrius, easy-going and pleasant with all people without calculation or comparison. Moshe didn’t just refrain from arrogance—he actively prayed for those who wronged him (like Miriam), never retaliating or holding grudges.8. Universal Respect and Building a Better World
The lessons from both Aaron at the beginning of our parsha (lighting up souls) and Moshe at its end (embodying humility) guide us toward living lives filled with acceptance, tolerance, non-judgmental attitudes, and genuine care for others. These values are especially relevant today amid societal unrest and challenges—whether pandemic or social justice movements—reminding us that progress comes when people care about one another regardless of background or color. A story is shared about African American leaders visiting the Rebbe after riots in Crown Heights: The Rebbe insisted there should be no “my people” versus “your people”—we are all one people responsible for each other regardless of race or background. Ultimately these teachings urge us toward greater unity and compassion so that together we can usher in an era of peace—Mashiach. May we learn from these examples to become more tolerant, caring individuals who help create a gentler world for all.Would anyone like to comment?