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Date: Thu, 11 Jun 1998 15:35:16 +0300

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From: Ilana & Bezalel Edwards <edw@internet-zahav.net>

Subject: Mei Hashiloach - B'ha'alotcha

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     "And G-d spoke to Moses saying: Speak to Aaron and say to him, when

you prepare the lights, seven lights shall illumanate towards the front of

the Menora." (Numbers 8:1)

 

     Regarding what is written, "seven lights," and not six lights (for you

could say there were actually six, three on each side of the central

light), we may learn from this that even in a place where one's intention

is for the sake of Heaven, he or she must further understand and

contemplate how to procceed, and (further reconsider) how it is in

accordance with the will of the Blessed G-d.  This is why it says, "seven

lights," for the seventh flame stands for intention for the sake of Heaven,

and this too must bend towards the Shechina (divine presence) (See Rashi's

interpretation of "towards the front, that the six lights on the side were

burning towards the central light), that is to say, to strive to understand

the awesome depth of G-d's will, and in which direction it is leaning. This

matter is further explained at the end of the sedra where a "sin" is

ascribed to Moshe, Miriam, and Aharon, which hints at the verse (Kohelelt

10:1), "more precious than wisdom or honnor is a little foolishness."  That

is, Aaron and Miriam agreed to take the sin upon themselves in order to

complete the will of G-d, for in this sedra the levels of Moshe Rabeynu

come into action, as in the verse, "I speak with him mouth to mouth."

Miriam an 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," for since it says, "to

serve you," if it is not true it wouldn't be called the service of G-d (so

the words "in truth," would seem to be supurfluous.).  Yet we find that in

the service of G-d there is a depth far deeper than it is possible for the

human consciousness to percieve, in the understanding of intention for the

sake of Heaven.  Sometimes we find a little foolishness more precious than

wisdom or honnor, thus it says, "a *little* foolishness,"  for one must

make a reduction (in his service of G-d) so as to not let anything come to

action unless its lacks or defects have been removed.

     (A note of explanation.  Just as there is a deeper level of

conciousness, basically beyond our ability to comprehend which the Rebbe is

paradoxically urging us to keep in mind in our service of G-d, signified by

the seventh {middle} branch of the Menorah, so was there in Moses's level

of prophecy which 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. Betsalel)



     "And thus Aharon did." 

     Rashi explains, (adding "thus," or "like this," or even "with

sincerity,") is in order to tell the praise of Aharon who did not change

(from G-d's word).  ("who did not change," or "shelo shina," in Hebrew, is

interpreted quite differently by the Mei haShiloach as, "shelo Sina," who

did not hate, exchanging shin for shin.) "Hate," meaning it was not as if

he did something that he hated, letting the action deteriorate into

habituality. Rather, he would constantly do the Mitsva as something new

which one would do with joy and alacrity.  This is the meaning of the

Gemarah (Rosh Hashana, 16b), "a man must purify himself at the festival, as

it is said, 'do not touch a dead caracass.' "  When the life has gone out

of something, it becomes a, "carcass," and thus it is when one performs a

Mitsva devoid of joy or vivacity, yet out of a sense of obligation or

habit.  Then it is as if 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.)  Since G-d bestows life to Israel one must then accept the life

with joy.



     "And thus Aharon did."

     ("thus," is added) in order to tell the praise of Aharon who did not

change (Rashi).  The Liqutei Torah of the Ari Z'l states (Parashat

B'ha'lotcha), that it says "he did thus," since it seems as if he had

changed, since the commandment was, "seven lights shall illuminate,"

meaning that they would light by themselves and he would not be the one to

complete their lighting.  After it says,  "he lighted its candles," which

means that he would do all the lighting, and for this it says, "thus did

Aharon."  The point is, that being a cohen meant to constantly refine and

purify the actions of Israel before the Omnipresent, and even if the

actions seemed to be improper Aharon haCohen would raise them in his

sanctity and prayer until they became meritorious.  This is actually afer

the action, yet before the action one was not to rely on the fixing of

Aharon, yet rather to be as careful as possible.  This is the explanation

of, "when you kindle (literaly "raise") the lights, since even though

Aharon would fix and elevate the actions of the children of Israel,

bringing to them light, nonetheless, "over against the front of the Menora

*they shall Illuminate*," in other words to warn them that before each

action to see to it that they illuminate by themselves.  This means doing

thing in a clean and pure way, and not relying on Aharon to raise them.

This is, "and thus did Aharon," for before he would warn them not to rely

on him to fix each one as much as possible, and for actions already done

Aharon would fix everything.  This is, "he lit the lights," stated in the

past tense (things already done), and this is, "that he did not change."

(did not automatically change every improper action before the fact.)



     "Thus do to them (the Levites) to purify them. Sprinkle upon them

waters of purification, cause a razor to pass 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 form 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 undertands his origins (a putrid drop) he will never be able to

become angry at even the smallest part of creation for he will see it's

value. (that he too came from something so seemingly insignificant)

"Sprinkle upon them waters of purification," corresponds to "to where you

are going, (to dust)" for one will have a settled mind in everything he or

she does if the action has the power to lastl, and eternal life, even after

the body passed away.  This relates to the waters of purification (that had

been mixed with the ashes of the red heifer) for it had already been burnt

and become ash (signifying something that continues to live even after it

looses physical atributes.). "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 (Kohelelt 9:8), "let your clothes always be white."

(for the color white is far from and lacking any painted color. Many

inanimate things are created white, for white is constantly ready to be

painted any color, and thus we should be constantly ready to recieve the

salvation of the Blessed G-d.) "And they shall be purified," teaches of the

making of protective enclosures around our service of G-d, and sanctifying

ourselves in that which is permitted to us, for the boundaries we make for

ourselves are of far more benifit 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 on a matter of mitsva, since it

says, 'I have sworn and I will fulfill etc.' " This is what lasts for him

even at a time of testing, a it says (Nedarim, 32b), "at the time of the

evil inclination no one mentions the inclination for good," for at such a

time one forgets all the substance of the prohibition in the action, as

elsewhere explianed 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 one once

told of such a situation he had encountered (perhaps the Hozer of Lublin in

the story of the woman in the house in the forest after he had run away

from his wedding), when he came under a trial and forgot the essence of the

prohibition, yet he remembered that he had made himself a boundary not to

do anything that the Blessed G-d would not derive pleasure from.  He said

to himself, "even though there is no law against what I am doing, what

pleasure will G-d receive from this?"  and when he put this to his heart he

immediately remembered the material of the prohibition involved in the

action.  



 

























