The essay to follow focuses on Rashi's interpretation of the world Behaalos'cha, that the priest should continue applying the flame to the wick of the lamps of the menorah "until the flame rises on its own," i.e., that it becomes an independent source of light.
The contemporary relevance of this concept is painfully obvious.
Three years ago, the Rebbe Shlita, Melech HaMashiach, kindled the light of Mashiach in the hearts of people throughout the world.
And now, over two years since we have heard the Rebbe Shlita, Melech HaMashiach, speak, and over six months since we have seen the Rebbe Shlita, Melech HaMashiach, the flame is still burning brightly.
Jews - and gentiles - throughout the world are waiting expectantly for Mashiach's coming.
May studying the teachings of the Rebbe Shlita, Melech HaMashiach, arouse G-d's blessings, including the blessings which are most necessary at present: the complete and immediate recovery of the Rebbe Shlita and his consummate revelation as Melech Ha Mashiach.
12 Sivan, 5754
Adapted from:
Sefer HaSichos 5749, p. 522ff;
Sefer HaSichos 5751, p. 598ff;
Sichos Shabbos Parshas Matos-Masei, 5743
In a single verse:
[1] "Educate a child according to his way; even when he grows older, he will not depart from it," King Solomon communicates several fundamental concepts regarding the Torah approach to education.
Primarily, the goal of education is not merely to transmit information, but more important to mold the student's character, to prepare him to chart a path which he can follow throughout his life.
Every child will set out on a "way."
For life does not allow us to stand still and as we undergo a series of transitions, a route will be forged.
But a child should be prepared for these transitions; they should not take him by surprise.
That is the purpose of education - to give him a standard of values and principles that teach him to look forward, and to face and to overcome life's challenges.
Moreover, these principles should be more than intellectual truths; they should be integral elements of the child's makeup.
This is the core of the learning experience, to internalize ideas and make them part of oneself, instead of merely comprehending them in the abstract.
When a child is educated in this manner, he will be prepared to proceed on his way. Not only will he possess the focus, direction, and inner strength to confront challenges, he will have the initiative to seek to do so.
For knowledge empowers and energizes.
When a child has learned principles and values which ring true to him, he will feel energy welling up within him which will naturally seek expression in positive life experience.
Important in this process is the realization that every child has "his way," a unique tendency and nature of his own.
As the Previous Rebbe would say: [2] "Every individual Jew has a spiritual mission in his life."
Although we all share in the comprehensive motive of transforming our world into a dwelling for G-d, [3] each one of us has individual gifts and tendencies.
Expression of these individual tendencies endows the general mission with a more encompassing scope, allowing the Divine purpose to be manifest in many particular ways.
As such, a teacher should not try to push his students in a single direction.
Instead, he should seek to appreciate the individual gifts each one possesses and cultivate their expression. [4]
Even when teaching the universal truths of the Torah, a teacher's goal should not be conformity.
Instead, he should endeavor to enable every student to internalize these truths in a manner that reflects his own nature. [5]
These concepts are alluded to in this week's Torah reading which begins with the command to Aharon to kindle the menorah in the Sanctuary.
The menorah symbolizes the Jewish people, [6] for the purpose of the existence of every Jew is to spread Divine light throughout the world, as it is written: [7] "The soul of man is the lamp of G-d."
For with "the light of the Torah, and the candle of mitzvos," [8] our people illuminate the world, infusing light into all their surroundings.
The menorah extends upward in seven branches, which symbolize seven different paths of Divine service.
And yet it was made of a single piece of gold, [9] indicating that the different qualities of the Jewish people do not detract from their fundamental unity.
Diversity need not lead to division, and the development of true unity comes from a synthesis of different thrusts, every person expressing his own unique talents and personality thrust.
When relaying G-d's command to Aharon to kindle the lamps of the menorah, the Torah uses the phrase,
[10] Behaalos'cha es haneiros, literally: "When you raise up the lamps."
Rashi explains that this implies that the priest should continue applying the flame to the wick of the lamp "until the flame rises on its own," and shines independently.
Interpreting this concept allegorically, each of the expressions Rashi uses is not just a term, it reflects a fundamental concept to be applied in our Divine service.
"The flame" - Every person is potentially "a lamp."
But a flame makes the potential actual, producing radiant light which illuminates one's surroundings.
"Rises" - A person should not remain content with his immediate level, no matter how refined that might be. Instead, he should seek to proceed further, searching for a higher and more complete level of Divine service.
"On its own" - A person must internalize the influence he receives from his teachers until the light becomes his own. The knowledge he learns should endow him with the power to stand independently, without having to rely on the support of others. [11]
Moreover, he should "rise on his own," i.e., the desire to proceed should become one's own nature. Even without the encouragement of others, he should continually seek to advance.
Similarly, when teaching others, our intent should be that they also become "a flame which rises on its own," independent sources of light who spread the "light of Torah" throughout their environment.
Behaalos'cha is not only the beginning of the Torah reading, it is the Torah reading's name and the lessons it communicates relate to the Torah reading in its entirety.
This is expressed by the bulk of the Torah reading which describes the preparations for - and the initial stages of - the journey of the Jewish people through the desert.
The Baal Shem Tov explains [12] that these journeys are reflected in the journeys of every individual through life.
The Jewish people did not remain at Mount Sinai where they received the Torah and constructed the Sanctuary.
Instead, they took the Torah and the Sanctuary with them as they set out on their journey through the desert.
Similarly, the purpose of kindling the light in a person's soul - the goal of his education - should be for him to take this light, "the light of Torah," with him in his journeys throughout the world.
By spreading the light of the Torah through these journeys, every individual contributes his share to the fulfillment of the purpose for all existence, the establishment of a dwelling for G-d in our material world.
In that vein, the journeys of the Jewish people through the desert are also interpreted [13] as an allusion of the journeys of our people through the ages toward the consummation of that purpose, the revelation of the light of Mashiach.
And then we will join in the rebuilding of the Beis HaMikdash where we will see the priests again kindle the menorah. May this take place in the immediate future.
Notes:
- (Back to text) Proverbs 22:6.
- (Back to text) HaYom Yom, entry 14 Cheshvan.
- (Back to text) See Midrash Tanchuma, Parshas Bechukosai, sec. 3, Tanya, chs. 33 and 36.
- (Back to text) This concept is alluded to in the mishnah (Avos 2:9):
"Rabban Yochanan been Zakkai had five [outstanding] students:.... He used to enumerate their praiseworthy qualities." Instead of trying to teach all his students a single path, Rabbi Yochanan recognized their different qualities and endeavored to make them flourish. See the commentary to this mishnah by In the Paths of Our Fathers.
Significantly, according to the custom - followed in Chabad and other communities - of studying Pirkei Avos throughout the summer, the second chapter of Pirkei Avos is often studied on Shabbos Parshas Behaalos'cha.
- (Back to text) We see this principle expressed in the chain of the transmission of our Torah tradition. Both Hillel and Shammai received the Oral tradition from Shmayah and Avtalyon (Avos 1:12). Nevertheless, there were differences of opinion between them regarding Torah law.
This was not the result of a break in the tradition or the fact that various points of law were forgotten. Instead, the differences arose because Shemayah and Avtalyon communicated abstract principles to their students. As Hillel and Shammai sought to apply these principles to the specific instances which arose, Divine inspiration was channeled through their particular personal natures. Therefore, Hillel's decisions were generally lenient, while Shammai's were generally stringent. See Hemshech 5672, Vol. I, p. 20ff; Zohar III, 245a, Tanya, Iggeres HaKodesh, Epistle 13.
- (Back to text) Zachariah, ch. 4.
- (Back to text) Proverbs 20:27.
- (Back to text) Proverbs 6:23.
- (Back to text) See Numbers 8:2-4.
- (Back to text) Ibid.:2.
- (Back to text) There is a reflection of this concept with regard to the rules of Torah study. There is a thrust within our Torah tradition to cite a teaching in the name of its author (Avos 6:6). Nevertheless, we find that Torah sages frequently relate concepts which they have heard from others without mentioning the name of the author. Based on the above principles, however, we can understand their conduct. Until a student is able to fully comprehend and internalize a teaching he received, he is required to quote it in the name of its author, for the concept still "belongs" to the teacher. Once he has grasped it completely, however, it is his own; it has become a product of his own thought. See the commentary of In the Paths of Our Fathers (p. 20 5) to the above beraisa.
- (Back to text) Degel Machanah Efraim, Parshas Masei.
- (Back to text) Likkutei Torah, Parshas Masei.
Naso 5754