ספר במדבר

The Midrash (Bamidbar Rabbah 15:2) explains that the mitzvah of lighting the Menorah is for the benefit of Bnei Yisrael, not Hashem. The mitzvah is likened to a candle, while the Torah is compared to an actual source of light. Mitzvot act as conduits, drawing the light of the Torah into the world of action, thus preparing for the light that is the Torah. By performing mitzvot, which are Hashem’s commands, one connects to the spiritual essence within these actions, as all creation was made through the Torah, and mitzvot sustain this light.This concept of “making the Torah great” is achieved by bringing the light of Torah into the world through mitzvot, which is the essence of the Oral Torah. It is within human ability, through mitzvot, to draw the light of the Torah into all actions, as stated, “It is close to you in your mouth and heart to do it.” The word "Behaaloscha" (when you light the Menorah, literally “when you lift up”) signifies that through mitzvot, corresponding to different parts of a person, one clarifies that all creations are vessels for Hashem’s inner light, uplifting and connecting everything to its root.This also connects the seven lights of the Menorah to the seven days of the week, symbolizing the connection of nature to its divine source. The phrase “toward the face of the Menorah the lights will shine” refers to the days of the week facing Shabbat, the light of the seven days. The Chidushei Harim explains that Hashem told Aharon his mitzvah of the Menorah would last forever, as the central candle remains alight, even in hidden places like the Mishkan.When there is light from this hidden place, as on Shabbat and Yom Tov, it illuminates hidden aspects, including the light of the Menorah. The mitzvah of the Menorah endures because its main purpose is to bring the light of the Torah into the physical and hidden parts of the world. Even though the actual light may not be visible, it always exists, connecting everything physical to its inner source. This is the essence of the Ner Ma’aravi (the Western Light), symbolizing the connection of all things to the inner light. Aharon worked to bring this light into the physical world, as the Midrash states, Hashem does not need the light for Himself; it is to elevate Bnei Yisrael by bringing the light of Torah into the darkness.

Rashi (Bamidbar 11:4) explains that when the mixed multitude complained, “Who will give us meat?” they indeed had their own meat but were looking for an excuse. If they had meat, what excuse were they seeking? The phrase התאוו תאוה, “They had a craving for a craving,” implies they had no natural desires, having reached a level above nature and being free from the evil inclination after receiving the Torah. They felt it would be correct to have a desire to bring greater pleasure to Hashem by overcoming it and eating meat in holiness.This is why they complained, “Our souls are dry,” indicating they couldn't fulfill the commandment of serving Hashem with “all your soul.” The Midrash (Devarim Rabbah 2:37) explains this means serving Hashem with every part of one's soul, nullifying all desires to Hashem. They were on such a high level that they were above these animalistic desires. However, Hashem was not pleased with their approach. A person should avoid bringing themselves into a state of test, even if it could lead to a higher spiritual level, as it may be partly for their own benefit rather than purely for Hashem's will.A person who truly fears Hashem and wants to serve Him properly is content with serving Him in simplicity. Hashem gives tests to allow us to ‘earn’ our reward because “one who eats from someone else is embarrassed to look into the other's face.” However, when Hashem's will is that we do not have to earn it, and He removes the desire, seeking to bring oneself into a state of test is partly for one's own benefit.

The Mishnah in Avos (2:4) states, “Make your will like His will…” Clearly, a person should prioritize Hashem’s will over their own. However, this can be understood to mean that in every action a person does for their own sake, they should align it with Hashem’s will, making it for the sake of Heaven. By doing so, every action will be for Hashem’s sake rather than personal benefit. This aligns with the continuation: “So that He will make His will like your will,” implying that one's will should always aim to fulfill Hashem’s will.The end of the Mishnah, “nullify your will before His will,” suggests that when performing Hashem’s will, personal desires should not mix with the intent, not even for personal gain. Though one should feel joy in doing a mitzvah, the primary reason should be solely to fulfill Hashem’s will. Therefore, personal desires should be completely nullified to the intention of doing Hashem’s will.Rashi’s comment on Aharon, “And Aharon did so,” illustrates this concept. Aharon lit the Menorah exactly as Hashem willed it. How can a human fulfill Hashem’s will precisely? By completely nullifying personal desires and acting solely to fulfill Hashem’s will, it is considered as if one did exactly as Hashem willed. Our sages teach that a good intention is combined with action. Thus, one must be prepared with their entire desire to fulfill only Hashem’s will.