“Just So”
D’var Torah for Parashat Be-ha’alotecha
By Rabbi Boaz D. Heilman
Of all the symbols of Judaism, the Menorah is the oldest and most enduring. First mentioned in context of the Tabernacle—the Tent of Meeting, the portable Temple that served the Israelites during their 40-year wandering in the Sinai Wilderness—the seven-branch candelabra precedes by several hundred years other familiar symbols such as the mezuzah, the star of David and the chai. Though the other three often appear as jewelry, the Menorah stands alone, occupying honored space at temples and synagogues, on holy book covers, and as art and ritual objects in homes and museums.
Images of the Menorah are also found in ancient carvings, signifying sacred space and identity. Through millennia, city gates and burial grounds displayed the symbol in a prominent place, identifying Jewish presence and use.
Originally formed of solid hammered gold, in the year 70 of the Common Era the Menorah that stood at the Temple in Jerusalem was captured by the victorious Roman armies and taken as booty to Rome. The Arch of Titus in the Roman Forum still displays a relief featuring the Menorah, symbol of the suppression of the Judean revolt in the year 70.
After the destruction of Jerusalem, the seat of Jewish authority was moved to the Galilee, in northern Israel, with menorahs now signifying the enduring presence of Jewish life and ritual in Israel.
In its eight-candle version, the Hanukkah menorah (called hanukkiah in Hebrew) reminds us of the miracle of Jewish survival through the ages despite oppression and persecution.
In this week’s Torah portion, Be-ha’alotecha (“When You Kindle,” Numbers 8:1-12:16) the Torah gives instructions for lighting the Menorah. The section concludes with the words, “And Aaron did so… as Adonai had commanded Moses” (Num. 8:3). These few and simple words stand in stark contrast from the detailed description of the Menorah itself, and they merit a wonderful explanation by Rashi, the eminent 11th century commentator. The question he raises is, why does the Torah need to state this in the first place? Would Aaron not do what God commands? Rather, teaches Rashi, “This shows Aaron’s virtue in that he did not deviate [from God’s command].” In this explanation, Rashi refers to an early midrash that emphasizes the importance of the continuity of Jewish tradition: “The sons were equated with their father” (Sifrei Bamidbar 60). Aaron not only followed God’s instruction diligently, he also took care to teach his children to do the same.
Another commentary underscores Aaron’s humility. The Menorah is symbol of God’s light and instruction. Kindling its lights was seen as one of the most important functions assigned to the High Priest. It could have resulted in excessive pride, but not so with Aaron. In this interpretation, it was Aaron himself who did not deviate, whose character was not altered by his important role. Aaron carried on his accustomed work of seeking peace, caring for his people and offering solace and comfort in their time of need.
Though synagogues and temples have now replaced the Temple in Jerusalem, we, the Jewish People, have learned to turn our homes into “mini-temples.” Here we are the priests, entrusted with carrying on our ancient traditions and culture. And when we kindle Shabbat candles; when we teach our children to follow God’s instructions; and when we follow God’s teaching with love and humility, we prove ourselves true disciples of Moses and Aaron. We too do it “just so,” just as God and the Torah command.
© 2022 by Boaz D. Heilman
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