“And God spoke to Moses saying: Speak to Aaron and say to him, when you prepare the lights, seven lights shall illuminate towards the front of the Menorah.” (Bamidbar, 8:1) Why does the verse say seven lights and not six lights? You could say there were actually six, three on each side of the central light, with the central light being in its own category. Even in a place where one’s intention is for the sake of Heaven, we need to stop and reconsider how to proceed and insure that the action follows God’s will. This is why it says “seven lights.” The seventh light stands for intention for the sake of Heaven. The “ner hamaravi” bended away from the other six, bending towards the Shekhina.¹³ That is to say, we must strive to understand the awesome depth of God’s will and in which direction it is leaning. This very matter is found at end of the Parsha where a “sin” is ascribed to Moshe, Miriam, and Aharon, and hints at the verse (Kohollet, 10:1), “more precious than wisdom or honor is a little foolishness.” That is to say, Aharon and Miriam agreed to take the “folly” or sin upon themselves in order to complete God’s will. It is precisely in this week’s Parsha and by means of this event that Israel truly saw the greatness of Moshe Rabeynu, as God says, “I speak with him mouth to mouth.” Miriam and Aharon agreed that the sin should be ascribed to them in order that the levels of Moshe Rabeynu could come to light, be understood and recognized. This is also the explanation of (the line in the Amida for Shabbat), “purify our hearts to serve You in truth.” Why do we add, “in truth?” If it were not true it would not be called the service of God.¹⁴ Yet when it comes to understanding the intention for the sake of Heaven, we find that in the service of God there is a depth far deeper than it is possible for the human consciousness to perceive. Sometimes we find that a little foolishness is more precious than wisdom or honor, and thus it says, “a little foolishness.” Man must reduce his service of God so as to not let anything come to action until its lacks or defects have been removed.¹⁵

footnotes: ¹³ See Rashi’s interpretation of “towards the front,” that the six lights on the side were burning towards the central light. ¹⁴ So the words “in truth” would seem to be superfluous. ¹⁵ There is a deeper level of consciousness, basically beyond our ability to comprehend, which the Author is paradoxically urging us to keep in mind in our service of God. This is signified by the seventh (middle) branch of the Menorah. In this way Moshe’s level of prophecy required him to remain apart from Tsipporah, the depth of which Miriam and Aharon were not aware of in their initial criticism of him. Yet the “little foolishness” was the public awareness of their error in order to reveal the level of Moshe Rabeynu to Israel.

“And thus Aharon did …. ” (Bamidbar, 8:3) “Vaya’as kain Aharon – thus Aharon did.” Rashi comments on the seemingly extraneous word, “kain – thus,” and says that it is order to tell the praise of Aharon shelo shina - who did not deviate from God’s word. However, Shelo Shina could also be understood as “who did not learn,” in the sense of something learned and repeated so much that it becomes habitual. We praise Aharon in that he did not let the action deteriorate into habit. Rather, for Aharon the mitzvah was something constantly new, which one would do with joy and alacrity. This is the meaning of the Gemara (Rosh Hashanah, 16b), “a man must purify himself at the festival, as it is said, ‘do not touch a dead carcass.’” When the life has gone out of something, it becomes a “carcass,” a mitzvah devoid of joy or vivacity, performed out of habit, or just to fulfill and obligation. It has no life. Thus, “one must purify himself at the festival.” Regel (festival) shares a root with hergel (habitual), meaning we have to purify ourselves in what has become for us a habit. God bestows life to Israel, and we need to accept that life with joy.

“And thus Aharon did …. ” “Kain - Thus” is added to the verse in order to tell the praise of Aharon who did not change (Rashi). The Liqutei Torah of the Ari’zal states (Parshat B’ha’lotcha), that it says “he did thus,” since it seems as if he had indeed changed. The commandment was “seven lights shall shine,” meaning that they would shine by themselves and he would not be the one to bring about their illumination. After it says, “he lighted its candles,” which means that he would do all the lighting. For this it says, “thus did Aharon.” Being a Cohen means to constantly refine and purify the actions of Israel before the Omnipresent. Even if the actions seem improper, Aharon haCohen would raise them up in his sanctity and prayer until they became meritorious. And yet, this is all after the action. Before the action, no one could rely on Aharon, but rather needed to be as careful as possible. This is the explanation of “when you kindle [literally “raise”] the lights,” since truly Aharon would fix and raise the actions of the children of Israel, illuminating them. Yet nonetheless, “over against the front of the Menorah they shall illuminate,” warning them that before each action they need to take care to make it shine on its own accord. This means doing things in a clean and pure way, not relying on Aharon to raise them. This is “and thus did Aharon.” Aharon would warn them to take care not to rely on him to fix each and every one of them, but for actions already done he would fix everything. This is, “he lit [raised] the lights,” stated in the past tense (things already done), and this is as Rashi explains, “it [says “thus”] to praise Aharon, that he did not change.”¹⁶(Providence) andBechirah (Free Will), a great theme in the Author’s writings and a major theological issue. Based on several passages in the Mei HaShiloach, the message is that it is his best to stand the test and always choose to do what is right. However, post facto even blunders are all part tof the great encompassing plan of fixing Creation and things are being repaired in some miraculous way way beyond human comprehension. would fix and raise the actions of the children of Israel, illuminating them. Yet nonetheless, “over against the front of the Menorah they shall illuminate,” warning them that before each action they need to take care to make it shine on its own accord. This means doing things in a clean and pure way, not relying on Aharon to raise them. This is “and thus did Aharon.” Aharon would warn them to take care not to rely on him to fix each and every one of them, but for actions already done he would fix everything. This is, “he lit [raised] the lights,” stated in the past tense (things already done), and this is as Rashi explains, “it [says “thus”] to praise Aharon, that he did not change.”¹⁶ the action before the fact so that it would be acceptable before God.

footnotes: ¹⁶ He did not automatically change the action before the fact so that it would be acceptable before God. This all touches upon ‘Yediah ¹⁶ He did not automatically change

“Thus do to them [the Levites] to purify them. Sprinkle upon them waters of purification, pass a razor over their entire skin, launder their clothes, and they will be purified.” (Bamidbar, 8:7) These three actions (of purification) correspond to what our Sages of blessed memory warned in the Pirkei Avot (3:41), “Look on three things and you will never come to sin. Know from where you came, and to where you are going, and before whom you will give a reckoning in the future.” “From where you came” corresponds to “pass a razor,” for hair teaches of anger (Zohar, Bamidbar, 151b). This relates to “know from where you came,” for when one understands how his origins come from a putrid drop he will be rendered unable to get angry even at the smallest part of creation. Rather he will see its value.¹⁷ “Sprinkle upon them waters of purification” corresponds to “to where you are going [to dust].” Man will have peace of mind in everything he does if he sees to it that his actions are those that lead to everlasting life, even after his body turns to dust. This relates to the mei chatat (waters of purification), spring water mixed with the ashes of the red heifer, for it had already been burnt down to ash.¹⁸ “Launder their clothes” signifies “before whom you will give an account [the King of kings]” that is, that one will constantly purify and refine his actions so they will be in a state of deep purity, as it is said (Kohollet, 9:8), let your clothes always be white.”¹⁹. “And they shall be purified” teaches of making boundaries, going that extra step in order to protect our service of God. We are advised to sanctify ourselves even in that which is permitted to us, for the boundaries we make for ourselves are of far more benefit in protecting us from evil than the actual prohibition or warning. As it says in the Gemara (Nedarim, 8a), “From where do we derive that you may swear to perform a mitzvah, since it says, ‘I have sworn and I will fulfill’” etc. This is what lasts for him even at a time of testing, as it says (Nedarim, 32b), “at the time of the evil inclination no one mentions the inclination for good.” At such a time one forgets all the substance of the prohibition in the action, as elsewhere explained on the verse, “what profit in that we slay our brother” (Mei HaShiloach Vayeshev). Yet the boundary one makes will last and stand for him even at the time of testing. A great and holy one²⁰ once told of such a situation he had encountered, when he was tested and forgot the essence of the prohibition. Yet before he had succumbed, he remembered that he had made himself a boundary not to do anything from which God would not derive pleasure. He said to himself, “even though there is no law against what I am doing, what pleasure will God receive from this?” and when he put this to his heart he immediately remembered the severity of the prohibition involved in the action.

footnotes: ¹⁷ For he too came from something so seemingly insignificant. ¹⁸ Something that has become ashes signifies something that continues to live even after it has lost all physical attributes. ¹⁹ The color white is far from any color. Many inanimate things are created white, for white is constantly ready to be painted. In this way we should be constantly ready to receive the salvation of God. Tashlum ²⁰ This could be the Chozeh (Seer) of Lublin. As a young man he had run away just before he was to be wed. Alone in the forest, and in the middle of a rainstorm, he came upon a house, and a beautiful woman answered the door. He discovered that she was single, and in a state of purity. While his desire was growing within him, he thought to himself, “I am doing nothing wrong, but what pleasure will I give God from this?” Suddenly he remembered that he was forbidden from remaining alone in a secluded place with a woman. Upon remembering this, the woman and the house vanished before him.

“And you shall pass a razor over all their flesh ….” (Bamidbar, 8:7) The Kedusha (sanctity) of the Levites is represented by shaving their hair, but with the Nazir, it is written that he is to let his hair grow. (If he broke his vow by coming into contact with the dead or drinking wine, he is required to shave all his hair and bring a sacrifice.) Hair teaches of anger, as we find in the holy Zohar (Bamidbar, 151b), and as the Levites were cleaned and purified from desire they had to remove their hair. A Nazir, his desire led him into the attribute of lust. The Gemara (in Nedarim, 9b) explains. “Said Shimon haTsaddik, all my life [as a Cohen] I never ate from the sacrifice of a Nazir who had broken his vow except once. [Because he always was suspicious about why the Nazir took this vow. Was it out of anger or didacticism, but not the purity of the heart? If so it was easily broken. Rav Steinsaltz.] Once I saw a Nazir come to the Temple [to offer a sacrifice for breaking his vow of Nazir] from the south, who was exceedingly beautiful, with magnificent curls about his head. I said to him, ‘my son, what have you done to come and destroy such beautiful hair?’ He said, ‘I was a shepherd for my father in my town, and I went to draw water from the well. I looked at my image reflected in the water, and my inclination to evil overcame me, trying to drive me from the world.²¹ I said to my own nature, “Evil One! Why do you boast over a body that is soon food for worms in the grave! I swear on the service in the Temple that I will shave you for the sake of Heaven.’ ” Upon hearing this, Reb Shimon haTsaddik kissed him on the head and said, ‘My son, such as you shall men and women become Nazirim in Israel, as it is written (Bamidbar, 6:2), ‘a man or woman who separates to take a vow of Nazir unto God.’ ” One who wants to overcome his desire is advised to get angry, as it is written in the Gemara (Kedushin, 40a), “he shall wear black,” meaning a black melancholy, which also refers to anger. This is why the Nazir is required to grow his hair.²² This is explained in the Mei HaShiloach in Parshat Noach on the verse, “and he sent out the raven.”

footnotes: ²¹ “My evil inclination overcame me” could mean that while gazing at himself he had a strong desire for women, a strong desire for men upon seeing the male form, or that he was simply overcome with pride. ²² Through anger he can overcome his evil desire. It could be that when the Nazir directed his anger at his own evil inclination, he then managed to overcome it. Then he had no more need of his vow of Nazir, not just because it was driving him in the opposite direction, but because he had fought his inclination to evil and won. ‘Anger’ against inclination, as in: “A person should always make his good inclination angry against his evil inclination.” (Brachot Ch.1)

“And it was, when the Ark would journey, Moshe would say, Arise, Hashem ….” (Bamidbar, 10:35) A journey is when a man goes out on the road, not knowing what will transpire for him. Then he must become impassioned and cry out to God. This is why before each journey of Israel in the desert they would sound blasts of the shofar (teruah). Teruah teaches of the voice of thunder (an impassioned cry). So too on festivals they would sound the shofar, for when there is a marked change in time one must also cry out to God to guard him from any evil that may come upon him. Now that they were about to journey into the land of Israel with the Ark was traveling towards the land, Moshe preceded the arrival by praying, “Arise, Hashem.” Now they begin to pray that they would journey in peace, safe from any mishap on the way.

“And when the people complained it was evil in the ears of Hashem ….” (Bamidbar, ll:l)²³, 10:29). The order of these events [the tribes marching under their banners and bringing Yitro close] shows that when they were close to entering the land, signified by the march of the banners, Moshe felt weak because he knew that he would not be the one to lead them into the land. He thereupon brought Yitro close for encouragment. Tashlum. “Converts are as difficult for Israel as a sore on the skin” (Nidda, 13b).¹, which also means causing a sore on the skin] to the house of Jacob.” Rashi comments, “Because they will not be expert in the mitzvot, and will bring misfortune, and further, Israel may learn from them bad behavior.” Rashi ends by saying, “all Israel are responsible for one another, but not responsible for the converts.” Another interpretation is that converts often become so expert in the performance of mitzvot that they make other Jews look less than sufficient in their service of God. Israel is called a coal, and the nations are called a flame. The hearts of Israel are filled with simcha (true joy), and the nations, though they appear joyful, are filled with sadness. So when Moshe said to Yitro, a convert, (Bamidbar, 10:32), “And it shall be, if you go with us, then the good which Hashem does to us, we will do to you.” At the moment words of Torah entered Yitro’s heart, the sadness left his heart. This was difficult for Israel. Therefore the verse following this says, “and when the people complained,” as when you stir up water and becomes muddy, and then it settles and returns to its initial clarity.

footnotes: ²³ “And Moshe said to Hovav [Yitro]” (Bamidbar ¹ It says in Yesahya 14:1, “and the strangers shall be joined to them, and they shall cleave [nispechu

“From where do I have meat to give to all these people?” (Bamidbar, 11:13) Moshe was on the level of the Manna, as it is written (Shemot, 16:4), “God said to Moses, Behold, I will rain on you bread from Heaven.” “From Heaven,” with utmost clarity. From Moshe’s point of view, this bread was clearer and finer than all the goodness of the world. Meat means “better than bread,” for meat is expansion. Thus, when it was said (Devarim, 12:20), “when God shall expand your borders, when He spoke to you and said, you may eat meat,” from Moshe’s perspective it was not from this world at all, only from the life of the world to come. Therefore he said (Bamidbar, 11:21), “the people, among whom I am,” meaning, from where I am standing how could I give them meat?²⁴ However, God gave them meat when the reign was passed to Yehoshua, for on Yehoshua’s level meat was like freedom from enslavement to the kingdom. Therefore Eldad and Meidad prophesized, “Moshe will die, Yehoshua will bring us in.” So here too the meat was like expansion into a taste of the world to come. Even when they saw that their friends were dying they did not prevent themselves from eating meat, because in one moment of clarity the world to come is worth more than all the life of this world.²⁵ (constriction) without his conscious mind. This matter teaches of the holy name of forty-two letters, “Shem Mem Beit,” which “ascends and does not descend,” for in all the actions of man it is not man’s mind that controls them, but only God. Giliyon Mei HaShiloach.

footnotes: ²⁴ It is only possible for God to bring something from the world to come. ²⁵ Meat teaches of the aspect of the Torah where, in the phrase of the Gemara, “man cannot uphold the Torah unless he has failed in it.” Similarly the children of Noach were not permitted to eat meat until after the flood, which was itself like the failure of all mankind until then, and then it was the desire of all the creation to cleave to the soul of man. Previously the creation did not want to cleave to mankind and enter into uncertainty lest mankind would descend from their level in which they trusted. Why should they enter into uncertainty if they could be more successful otherwise? Better to get by on less, for at least you can rely on it. Then, after mankind sinned even on their superior level, and thus they did not have what to trust in, then creation was willing to enter into uncertainty on the chance that they would reap greater rewards. This is because something that is unsure can enter into greater uncertainty, but not with something that is certain.Therefore Moshe said, “where do I have meat from,” for Moshe’s portion was Shabbat. That is to say that God will make it clear to all of Israel that they need no service, but they must serve Him even with all the uncertainty. This is as God answered him that He has another realm of service that is beyond the conscious grasp of man, and man should direct himself into this. So therefore he needs meat, meaning failure and the service even without man’s conscious understanding, and in all his haste he will find tsimtsum

“And Moshe said to him [Yehoshua], are you jealous for my sake? Would that all of God’s people were prophets, that God would put His spirit upon them.” (Bamidbar, 11:29) “For my sake” means something that comes from me. The very prophecy of Eldad and Meidad was from Moshe Rabeynu, as it is written (Bamidbar, 11:25), “and He took of the spirit that was on him (Moshe) and placed it upon seventy elders.” The verse “would it were that God made all his people prophets, and put His spirit upon them” means that just as God puts His spirit upon them and it is not from me, so too should I not be jealous of them.²⁶

footnotes: ²⁶ That is, even if their prophecy is coming from Moshe, it is really all coming from God.

“And Miriam and Aharon spoke against Moshe … for your prophecies of God come in visions … not so with My servant Moshe, I will speak to him mouth to mouth, not in riddles, the similitude of God does he see ….” (Bamidbar, 12:1–8) It is written in the Gemara (Sanhedrin, 104b), “Who decides who has a portion in the world to come or not? [Isn’t this matter only in the hands of God?] Rav Ashi said, ‘the members of the great assembly decide [for among them were prophets of God].’ Rav Yehuda said in the name of Rav, they wanted to count Shlomo haMelech among those who did not have a share in the world to come, so a vision of his father (David haMelech) and bowed down before them (pleading that they not do so). They paid no attention. Then fire came from Heaven and burned under their benches, but they paid no attention. Then a voice called to them from Heaven, saying (Mishlei, 22:29), ‘Do you see a man diligent in his business? He shall stand before kings, he shall not stand before men.’ Meaning, Shlomo built My house [the Temple] before he built his own. Also, he built My house in seven years, and his house he built in thirteen. [He built Mine with even greater alacrity, so one who ‘stands before kings’ should not be considered wicked.] But they paid no attention to this. Then a heavenly voice called out and said [Job, 34:33], ‘should he requite it as you see fit, when you refused his judgment? Shall he say, You shall choose, and not I? Speak what you know!’”²⁷ Truly, all the laws were delivered to the members of the great assembly exactly as they transmitted them. Therefore it was according to the halacha that they wanted to count Shlomo haMelech among those who did not have a share in the world to come, until the final voice from Heaven announced, “shall he requite it as you see fit?” In this way, the light of Shlomo haMelech explicitly opened up for them, and then the light of Shlomo haMelech became increasingly clear in their understanding. After that they had no response and could not challenge heaven. In this vein God said, “it is not so with My servant Moshe.” Immediately after the word came forth from God in this verse, they explicitly saw the light and level of Moshe Rabeynu’s apprehension, “eye to eye.” (See Bamidbar 14:14) Then when God said the word “unto him” [verse 6], it was hidden from them. They knew that the vision was not theirs but only Moshe’s, and in this way they understood the level of Moshe Rabeynu. Similarly, when God said the word, “a vision of God” (verse 8), then the light and apprehension of Moshe Rabeynu entered their hearts, and when He said the word “he shall behold,” it was closed from them. Also later, some of this understanding remained in their hearts so at times they would understand with the very understanding of Moshe Rabeynu. Still, they knew that it was not coming from them, but only from the level of Moshe Rabeynu. They knew what they lacked in comparison to him. Before that, they thought that there was no level higher than their own level, and afterwards they knew that there was a higher level. Yet at the time of the sin they did not understand that this light was not a part of their portion, believing that this understanding was for them, and not from the side of God who wanted to show them the level of Moshe Rabeynu. Therefore they tasted a greater light than was in their own ability to taste when they knew that it was not a part of their portion. For then, they could only taste that which came to them through the contemplation of their fellow man’s portion, but not as he himself would have appreciated it. So when they were in the realm of sin, asserting that it was in fact their own portion, they then tasted the taste of a man appreciating his own. This happened because the Holy One, blessed be He, wanted to show them the level and value of Moshe Rabeynu in its full capacity. This is as it says in the Gemara (Berachot, 35a), “all who enjoy from this world without pronouncing a blessing on the enjoyment are stealing.” For the act of enjoyment with a blessing is to say he recognizes that it is not his own, but only God’s. Therefore one will not enjoy the Kedusha (sanctity) of anything unless he does so as one who sees (that it is not his, and his enjoyment will be limited). Then when it happens that a man benefits without a blessing, then it is as if he is enjoying the Holy Sacrifices of Heaven in all their completeness, and it is as if he has stolen from God. Investigate and contemplate this matter further, for it is intensely deep.

footnotes: ²⁷ That is, only God decides who has a share in the world to come, and it does not depend on mankind (Steinsaltz). Also, if God does not see fit to punish the wicked, then will you become fed up with His decision and punish Shlomo haMelech yourself? (Malbim.)