Why does the Torah juxtapose the Parshah of the Menorah to that of the Nesi'im?
1.
Rashi (citing Midrash Tanchuma): Because, when Aharon saw the inauguration of the Nesi'im, he felt sad that neither he, nor his tribe was part of it. Hashem therefore reassured him that his lot was greater than theirs, inasmuch as he would kindle and prepare the lamps of the Menorah.
2.
Moshav Zekenim: The last Pasuk of Naso mentions "Ohel ha'Eidus." It contained the Luchos, in which the [interior of the] final 'Mem' and 'Samech' stood miraculously (in the air, since it was carved out around them on every side) ? testimony that Hashem gave them. Also the Ner Ma'aravi of the Menorah is testimony that the Shechinah dwells in Yisrael!
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Ramban, Moshav Zekenim: This is wrong. The Mechilta states that Hashem spoke with Moshe only during the day! See Ramban
2)
Why did Hashem console Aharon specifically with the Mitzvah of lighting the Menorah, and not with the Ketores, which is brought twice daily, or with the Avodah of Yom Kipur, which only the Kohen Gadol was eligible to perform?
1.
Ramban (citing the Megilas Setarim of R. Nisim and the Midrash Tanchuma) and Moshav Zekenim: Hashem was referring (not to the daily Mitzvah of lighting the Menorah, but) to the inauguration of Aharon's descendents, the Chashmona'im, which comprised the lighting of the Menorah, which will entail miracles and salvation - all brought about through them. Moreover, whereas Chanukas ha'Nesi'im only occurred once, Chanukas ha'Chashmona'im was perpetuated in the form of Chanukah, which takes place annually until this very day.
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What are the implications of the word "be'Ha'aloscha"?
1.
Rashi#1: It implies that when Aharon lights the Menorah, he must wait until the flame rises from the lamp.
2.
Rashi #2: It implies that there was a step in front of the Menorah on which the Kohen stood and prepared
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the lamps.
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3.
Rashi #3 (in the original text): To elevate Yisrael in the eyes of the nations when they remark how Yisrael illuminate on behalf of the One who lights up for the whole world.
Rashi says 'prepared' and not 'lit' - because the basic Mitzvah is to prepare the Menorah, not to light it , since lighting is not considered an Avodah and may even be performed by a Zar. See Oznayim la'Torah.
Rashi, Seforno and Targum Yonasan: It refers to is the middle lamp on top of the central stem of the Menorah.
5)
What does the Pasuk mean when it writes "El Mul P'nei ha'Menorah Ya'iru Shiv'as ha'Neiros"?
1.
Rashi, Seforno and Targum Yonasan: With reference to the six lamps on the six branches (three on the east side of the Menorah and three on the west - Rashi) the three lamps on either side should face the middle lamp.
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2.
Seforno: When the lamps on either side (of the middle lamp) face the middle, all seven will shine together, bringing down the Divine light upon Yisrael.
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3.
Rashbam and Moshav Zekenim (citing the Ri): It means that the wicks of all seven lamps shall face towards the front of the Menorah,
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in order to illuminate the Shulchan (which was on the north side of the Heichal, opposite the Menorah which was on the south).
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4.
Moshav Zekenim #1: Light "el-Mul P'nei ha'Menorah" -the middle Ner, and automatically "Ya'iru Shiv'as ha'Neros", since the other Neiros' wicks stretched to it and would be lit from it.
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Moshav Zekenim #2: "Mul" refers to the Mizbe'ach. It was opposite the middle Ner; all seven illuminated the Mizbe'ach.
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Moshav Zekenim #3: "Mul" refers to the Paroches. All seven lamps illuminated it.
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7.
Megilah, 21b: The six side lamps faced the Ner Ma'aravi (the middle lamp) and the middle lamp faced the Shechinah (westwards towards the Kodesh Kodshim).
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Rashi (in Shabbos, 22b): Three on the north side and three on the south. See Sifsei Chachamim. See note on answer #2. The Seforno explains ?three on the right and three on the left?. Refer to 8:2:6:2.
Riva: This is according to the opinion that the Menorah was placed east to west. According to the opinion that it was placed north to south, it illuminated the Paroches. See Torah Temimah, note 1, who elaborates.
Based on the Riva: This follows the opinion that the Menorah was placed north to south. According to the opinion that it was east to west, it illuminated the Shulchan.
Why did the six outer lamps face the center and not towards the west, where the Shechinah rested?
1.
Rashi: In case people say that Hashem needs its light.
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2.
Seforno: Refer to 8:2:5:1*. Symbolically, the three eastern lamps and the three western lamps facing the middle lamp - represent the 'K'lei Kodesh' (people who spend their time learning and teaching Torah), and those who work, who assist them, both looking towards Hashem (represented by the middle lamp), aiming to harness His goodwill, thereby elevating His Name together.
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Seforno: As the Torah writes in Sh'mos 19:8 "And the people answered in unison and they announced 'All that Hashem said we will do'" ? through all of us, His objective will be fulfilled.
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Why does the Torah not mention the Ohel Mo'ed here - like it did at the beginning of Tetzaveh and in Emor Vayikra, 24:3?
1.
Ramban and Moshav Zekenim: To incorporate the Beis-Hamikdash in the Mitzvah of lighting the Menorah, even though it had windows,
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which the Mishkan did not.
Ramban: In which case we might have thought that the Menorah is not needed. See R. Chavel's footnotes.
8)
Having issued the command to light the Menorah in Sh'mos 27:20,21 and in Vayikra 24:2-4, why does the Torah repeat it here?
1.
Ramban: To teach us that the Menorah is an intrinsic part of the Mitzvah of Hadlakah, and to add details of the Mitzvah which it omitted earlier.
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Rashbam: Because, as opposed to the other aspects of the Melachos of the Mishkan, which were finished, that of the Menorah was ongoing inasmuch as it had to be lit each day.
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3.
Moshav Zekenim citing the Sifri: One might have thought that the Neiros should face all four directions, and the Torah teaches us here hat they do not .
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Moshav Zekenim #1 citing Menachos 29a: It says here "Ad Pirchah" (Pasuk 4) to teach about a ninth flower on the Menorah, since in Parshas Terumah, the Torah hints at only eight.
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Moshav Zekenim: Above, it taught that Aharon u'Vanav light the Menorah, and here it says Aharon. And we learn from here on to the Ketores, that also Hedyotos are Kosher, even though the Pasuk mentions only Aharon.
And whereas the Shulchan without Lechem ha'Panim and the two Mizb'chos (ha'Olah and ha'Ketores) without fire are considered complete, the unlit Menorah is not.
9)
Why is "be'Ha'aloscha" written Malei (with a 'Vav')?
1.
Moshav Zekenim: The 'Vav' hints at six aspects of B'ris Milah ? Milah, Peri'ah, Metzitzah, burying the foreskin with the blood in earth (to hint to Mizbach Adamah), arranging a chair and the B'rachah of Milah. It atones like a Mizbe'ach ? Avraham removes everyone from Gehinom, except for one who had Bi'ah with a Nochris, for his Orlah stretches and covers the Milah. "Mul" is from the root Milah; in the merit of Milah, seven Neros will illuminate in the future. Tzadikim resemble this ? "Sovas Semachos es Panecha" (Tehilim 16:11).
10)
Why does the Torah mention specifically Aharon, here and in Vayikra 24:3, bearing in mind that also Hedyotos may light the Menorah, as the Torah writes in Sh'mos 27:21?
1.
Moshav Zekenim #1: The current Pasuk is not a command. The Torah is teaching us how to light it when Aharon or another Kohen will light it.
2.
Moshav Zekenim #2: This hints at the miracle that will come about through a Kohen Gadol (of the Chashmona'im).
Rashi writes that "El Mul?" teaches that the three lamps on each side face the middle lamp. If so, Why does the Torah write "Ya'iru Shiv'as ha'Neros" and not Sheishes ha'Neiros?
1.
Riva and Moshav Zekenim citing the Rosh: Also the middle lamp illuminated towards itself; it did not lean to either direction. In all, there were seven.
Even though in the morning, Dam ha'Tamid interrupts between Hatavah (cleaning out the Ner and putting in oil and a new wick) of five Neros and of the last two (Yoma 33a). (PF)
