by Rabbi Yisroel Rubin
based on the teachings of The Lubavitcher Rebbe, ZT"L
Long after the destruction of the Temple and the loss of its holy vessels, the image of the menorah remains a symbol of the Jewish people. Its multiple branches reflect our broad diversity.
Each day of Chanukah, the Torah reading, from Parshas Naso, describes the offerings brought by the heads of the tribes of Israel at the dedication of the Mishkan, the Tabernacle. On Chanukah’s final day, the reading continues through several verses of the next parshah, Beha’aloscha.
This final reading describes the kindling of the menorah in the Tabernacle (and later in the Temple). Moses was instructed to tell his brother Aaron, the High Priest: “When you raise the lights, toward the center of the menorah shall the lights shine. . . . This is the construction of the menorah, a single beaten piece of gold, from its base to its flower it was made from a single piece” (Bamidbar 8:2, 4).
The Torah declares here that the lights of the menorah must face inward. The wicks of the three branches on either side of the menorah were bent so that they faced its center.
Menorah Outreach
This lighting arrangement seems to defeat the purpose of a multi-branched candelabrum. The obvious reason for the menorah’s arms extending from the central trunk is to spread its light outward. Normally we illuminate a room by turning its lighting in different directions. Why, then, do the menorah’s lights shine back upon itself?
Moreover, the menorah represents spiritual light and G-d’s wisdom. The mission of the menorah’s multiple branches is to spread the divine light of Torah in all directions, to the most remote corners of the world. The very image of the menorah, with multiple branches on its right and left, suggests its outreach mission. Yet instead of reaching outward, the menorah light actually seems to turn inward, limiting its influence!
Having concluded this specific instruction, the Torah continues: “This is the construction of the menorah, a single beaten piece of gold, from its base to its flower it was made from a single piece.” This verse seems to digress from the subject. It is a flashback to the menorah’s construction, and would appear to belong in Parshas Terumah, where the construction of the Tabernacle is detailed. Why bring it up now, after the fact? The menorah has already been built, and is now being prepared for kindling!
To better understand the meaning of the menorah’s lights and their direction, let us first contemplate its unusual construction. Why did the menorah have to be made of one solid piece, which then was hammered and forced into shape in order to form the seven branches? It would have been much simpler to build the menorah by joining separately manufactured pieces. Even parts of the Holy Ark were made by joining separate pieces together. Surely Betzalel and Aholiav, the master craftsmen who supervised the Tabernacle’s construction, could have welded a seamless product that would look just as good externally and be just as strong internally.
A Symbol of Israel
It is interesting to note that long after the destruction of the Temple and the loss of its holy vessels, the image of the menorah remains a symbol of the Jewish people. This is because the menorah’s multiple branches reflect the broad diversity of our people, with each of our individual branches radiating a distinctive light.
No two people are alike, and inevitably our feelings when performing the mitzvos vary from person to person. Objectively speaking, the Torah’s rules are uniform for each of us; subjectively our motivations and inspirations emanate from varied perspectives.
On a practical level, our mitzvah performance is essentially the same (excepting minor Ashkenazic-Sephardic nuances and the added color of local customs and traditions). Yet on the intellectual and emotional levels, G-d’s Torah is infinite and all-encompassing.
The menorah demonstrates this diversity among the Jewish people, with each branch representing a unique channel to G-d. It expresses how the divine light breaks into different wavelengths, covering the full spectrum of our experience.
On the menorah shines a fire, but fire can be seen in many a light. Some of us burn with emotional love and warmth, a flaming desire and yearning to come ever closer to G-d. By contrast, some of us are restrained and awestruck, fearing to approach the One Above too closely, in the same way that we fear fire. Judaism encourages each person to serve G-d according to his or her individual talents and abilities. Some people express themselves best through joyful song and dance, while studious types will come closer to G-d by appreciating the Torah’s intellectual depth.
As we express ourselves, each of us in our unique way, we must not lose sight of one another. We must not, G-d forbid, view negatively an approach that is different than our own, as long as it is halachically valid. We must not become aloof to different aspects of the Torah’s rich and colorful tapestry.
The diversity in Jewish religious expression presents us with a great challenge, for different as we are, we must learn to harmonize. We recognize the variety of instruments in an orchestra, each musician an expert in his field. But unless all the players face the conductor, faithfully watching and following his movement, cacophony results.
Similarly, the menorah’s branches face its center. This is the challenge of living in unity even as we pursue individual Torah expression. We must transcend the differences of our Torah approaches, because we share a common goal and destiny. The menorah thus serves as a shining example of true ahavas Yisrael, love of one’s fellow Jew.
Yet are we one, or are we many? The menorah provides the answer. Its lights concurrently reach outward and face inward.
This is why the Torah reminds us that the menorah’s appearance of unity is not merely superficial, but is inherent in its very essence. It was constructed from one solid piece. It is one, from its most ornate flower to its very elemental base.
Regardless of our differences, we know that there is far more uniting us than dividing us. We are not merely joined together superficially, as a loose federation or association of independent entities.
Deep down, we are all one and the same.
Copyright by Rabbi Yisroel Rubin, Director, Chabad Outreach Centers, Albany, NY.