Shalom from Baita Bikai and thank you for joining me in the study of Parashat Ba'al Alutha. At the beginning of Parashat Ba'alutha, Hashem says to Moshe to tell Aharon and to commend him, be'a alutha it anerot that you should kindle the menorah. As we can see, by the Bir Hashem and Mushel, and Hashem spoke to Moshe saying, you shall tell him, when you will kindle the menorah, all the candles should somehow face the middle candle, and that's your job. Now this is very interesting. Why should Aharon do something like that? In order to understand this commandment, we need to go to last week's parha, parashatnas. If you remember, it was a long parha, and especially the last part of the parsha was somewhat repetitive. Every tribe, every president of a tribe brought something which was the same thing, and they brought it for the dedication of the Mishkan, of the tabernacle. As we read, the presidents of the tribes brought some kind of a sacrifice, a donation to the dedication of the tabernacle. And they brought their sacrifice in front of God. So we have the presidents of the tribes bringing a gift to the dedication of the tabernacle. And then that was last week's Pasha at the end. And in this week's parsha, in our Pasha, this Shabbat, we are reading about the idea that Aaron has a special gift or a special commandment to kindle the menorah. What's the connection between these two parts? Rashi, Rabish Lomuitzhaki, our French commentator from the 11th century, says the following. What is the connection between the end of last week's parha, that talked about the presidents bringing gifts, and our pasha? So then says Rashi in the name of the Midrash, Aaron saw something very strange. Every day, a president of a tribe brings a gift and a sacrifice for the dedication of the tabernacle. Ruven, Shimon, God, Yehuda, Yosef, Zvulun. And there's only one tribe who is not included. The tribe of Levi. He, Aaron was not asked to bring a Koban, neither his tribe. Amalo, a kadoshba uhu chayecha. Shelchagdullah mishelahim. So Aaron was worried. He said, maybe it's my fault. Now Shem says to him, no, no, no. Don't worry. What you have is greater than what all the presidents brought. Shaata madlik um meitiv etanerot. That you are the one to basically clean up the menorah and kindle the candles. So your your job, your position is greater than what they did. Now, when we see this Russian, it's in the name of our sages in the Midrash, we obviously need to try to analyze it. So Aharon was concerned that maybe it was his fault that his tribe was not called to bring a gift to the dedication of the tabernacle. Why would he think like that? Perhaps because of the golden calf. He still thought that he is not worthy to really be God's servant in the temple, in the tabernacle. But then, even if that's true, what's the answer? God gives him some kind of a consolation price? Yeah, you know what? I didn't really want your gift or sacrifice at the dedication of the tabernacle, but you know what? From now on you can clean up the menorah and kindle the candles every day. Why is that greater than what they did, what the president did? A. B. Why it should be mutually exclusive? Ask Aharon and the tribe to bring a dedication, a gift to the dedication of the tabernacle, and also tell him to light the candles. So we definitely need to understand this Rashi. So, says Ramban, and Ramban picks up exactly with the question that we asked, and he says, He says, I don't understand what Rashi said. The cancellation price was okay, go ahead and kindle the candles. He says, God could tell Aaron, oh, don't worry, you are much greater than the presidents because you bring the brings all the other sacrifices. That's much better cancellation. Ramban says if you want to find a cancellation price, there are so many. Why to pick something that looks so minuscule? Kindle the menorah when you can tell Aharon so many other great things that he does and no one else can do. And in addition, says Ramban, I also don't understand. He says also, during the eight days of the dedication of the tabernacle, Aharon brought many sacrifices, not only one. So why was he upset? And he says, oh, maybe you would say, look, Rega, wait. All those, all this list of this cancellation prices that Aharon has, it's something that he's obligated to do. But last week's parasha, the presidents were not commended to bring it. They in a way did it as a volunteer act. And maybe Aharon felt, look, I was missed by not doing something, not as part of an obligation, but part of my just showing of love and commitment to Hashem without being obligated, just to bring as just from the generosity of my heart. So he says, Ramban, so what's the point? Kindling the menorah is also an obligation. So where is the cancellation? So therefore, let's suppose here. So the Ramban really articulated our question even much better. He says, I don't understand the cancellation price. Oh, don't worry. You can kindle the menorah and that should appease you. He says, How is that can appease me? Hashem could choose many other cancellation prices, A and B. Why would Aaron be upset? Says Ramban. And he says something incredible. He says, Ramban looks in this parasha and he envisions Hanukkah. Chanukka, the entire miracle of Hanukkah and the entire war was basically led by the tribe of Levi and the Kohanim. They were the first ones to kindle the spark of the rebellious against the Greeks. And also they were the one to dedicate the temple itself. Therefore, says Ramban, the cancellation price was not just okay, go ahead and kindle the menorah. That was not the issue. The issue is eternity. This is why this is greater than what the presidents did. When the president of the tribes brought the Kobanot, it was a one-time deal. It was a one-time thing. They did it, it was wonderful, but it's gone. What Aharon did, and he started to kindle the Manoah, that was a sign for generations to come. For his tribe to kindle the light of the rebellious against the Greeks and to bring the Jewish people back to Judaism and to dedicate the temple back then in Chanukkah. So this is the idea of a one-time thing, the presidents of the tribes, versus eternity, versus generations to come. And in addition to it, the Rambah does not say it here, but Hanukkah is obviously one of the holidays that we all like to keep and we all do, but even more than that, according to Hazal, it will never be canceled. Our sages created this hug and it will never be cancelled. So it will last forever. So now we understand that when our sage says that Hashem says to Aharon, don't worry, it will be something that it's greater than everything that was done before. The idea is eternity. Hanukkah time and then forevermore. Raf Salovechik says the following The battle of the prince, the political representative of the people, is always waged onto the socio-political field in the public eye. Every move of his is reported. Every gift or sacrifice is announced precisely. Day after day, the political leaders, those who lead the people in the field of government, are showered with recognition. They are present at every celebration and seem to be honored for everything. It's a very modern reading. And Raf Salovechik says when we speak about the president of the tribes bringing sacrifices and they are being mentioned by name, the day, what they brought, even though they brought the same thing. Meaning the Torah could say, on the first day, this president brought A, B, and C, and on the second day, the name of that president, he brought the same thing like the first one. No. The Torah mentioned everyone by name and the same sacrifice. Says of Salovechik, the presidents of the tribes are basically political leaders. And when they bring something, when they do something, it needs to be in the papers because if not, it's like they never did it. Political leaders must have recognition. They are always in the public eye. Aharon felt weak because neither he nor any of his tribe was present at the dedication. Was present at the dedication. Aharon, the traditional Jew, felt a built a bit downtrodden. The quiet, modest Aharon, who often allowed himself to be insulted and stuck and struck with stones, who often bowed before the masters of Asav, did not appreciate that it was he who kept the menorah burning, who guarded its sanctity with self-sacrifice and unbounded love. We have something interesting here. Raf Salovechik reads this story in a very different light to Forbes. Haharon is the traditional Jew. The presidents are the political leaders, what we call sometimes the machirs, the people who always lead and always being recognized. And sometimes for just simple Jews, to do the same thing day after day with no recognition can sometimes be hard. Just the quiet, modest thing that we do day in, day out, sometimes we all, you know, it's a human nature. You you want in a way to be to be recognized for what you do. So Aaron, as Ravsalovechik says, um was like a bit depressed. And then he says the following if not for Aaron and his dedication to preserving the holiness of the sanctuary, who knows if the princess could have dedicated vessels of silver and gold. Nevertheless, Aaron felt forgotten and abashed because no one remembered him, no one praised him, his walk was ignored. God said to him, I promise, your walk is greater than theirs. Do not be depressed. Your role in history will never be forgotten. This is an incredible reading. But still, Awon in a way felt that he also wants a moment. He always also wants to be remembered. You know, some people are day in and day out, and they do it and they do it, and no one pays attention to them, and then when they die, no one remembers them. But everyone wants to be remembered. Everyone wants to know that he impacted others, and Aaron, in a way, felt underappreciated. But God says to him, I promise, your walk is greater than theirs. Do not be depressed. Your role in history will never be forgotten. He talks not only about Aaron, he talks to all of us, to every simple Jew, that we carry this tradition and we bring this tradition every day. He who remembers all knows that the role that Aharon, the traditional Jew, played in the internalizing the Jewish collective. This was the silent walk of Fachel, the wife of Rabbi Akiva, who was nearly pushed aside by the crowd. Let's pause here. I will give a bit of an introduction to what he says here. We all know Rabbi Akiva. Rabbi Akiva started his journey to study and to become a scholar at the age of 40. And who was the one to encourage him to do it? His wife, Rachel. There is a little bit of a dispute if her name was Rachel or not, but this is not for today. But she was the one to encourage him to go ahead and learn, to the extent that she even made a condition with him that she would marry him only if he would go and study. He was 40 years old, tremendous commitment. He went and he studied. Came after 12 years and he heard his wife saying, if he would listen to me, he will go back. He went back. And then another 12 years goes by, 24 years later, he comes back to the city. He comes with a tremendous amount of students. And his wife, who was so poor and destitute, because her father basically excommunicated her because she got married with Rabi Akiva, who was not a scholar when she got married with him. And she's by herself, almost a widow, for 24 years without seeing her husband. And Rabi Akiva comes along and the students are escorting him, and she comes along to meet him and to greet him. The students who had no idea who she was, she thought they thought just a widow, a destitute person, she will not be able to or will not be allowed to approach Rabi Akiva. And when Rabi Akiva sees her coming and the students are pushing her, he says to them, You don't understand. Shele Shelachem Shelahi. Everything I have, all the Torah that I possessed, all the Torah that I taught you, it's all because of her. She is the engine, she's the mind, she is the power behind me. Without her, I will be nothing, I will have nothing, and you have nothing. So show gratitude to her. And when you think about it, Rabia Kiva is the major figure. He's the one to study. And by the way, we do not dismiss his efforts to study from nothing. He came from nothing. To start to learn, the Talmud described the idea, he started learning the alphabet. And he basically started like a child at the age of 40. And he was committed and he was determined and he was obviously smart. And he created so much Doa. So he is definitely the figure. And his wife, okay. But Bia Kiva is basically reversed our perception, says, No. Yeah, I worked very hard. But it's my wife. Without my wife, I will not be here. And you, my students, who benefited from my wisdom, you will have nothing. The simple Jewish woman who had this vision, she is the one to be the hero. God said to Aaron, your contribution will shine forever. I promise that your array of lights will not be extinguished by destruction and exile. Your chanuka is the everlasting chanukah. So obviously picks up on the Ramban and says, When Hashem says to Avra to Aaron, you will never be forgotten. If I will make a trivia game here and I will ask you, can please, can you please name for me four names of the presidents of the tribe who brought gifts to the dedication of the tabernacle? I would assume that most of us will not remember four names. Maybe we'll remember one, two, not four. But if I will say who was the Kohen Gadol, who was the most famous high priest, Aharon. No question. Who was the one who pursued peace and brought peace? Aharon. Sometimes not to be in the lights, but just to do the same thing every day, to do it for the right reasons. To do it with the understanding that is what keeps us going. That will last forever. This is something that Aharon was taught, which by the way, just as a side note, the sages reveal this weakness that Aharon also had. Like any other human being, everyone wants to be recognized by name. Everyone wants to know that whatever he or she did will be remembered. Some kind of a legacy that we left behind, that when we are not here, we are, so to speak, we are still here in the hearts and the minds of other people. Because if not, what's the gain? What's the point? So Aharon, in a way, as a regular human being, hal shada ato, he is his mind was like, okay, so what am I doing? I walk so hard and then I will not be remembered. And God says to him exactly the opposite. Those who did something, a one-time deal, even though they were in a show and the light was on them, and it's a long part that describes each one of them and what they brought, they will be forgotten. You, the simple Jew, the day-to-day Jew, the one is always there. The one who does it every day. He's the true hero. And Hashem says to him, Yours is greater than theirs. Perush. To in a way renew every day. Because what does he need to do? He needs to kindle the menorah, then the next day he comes, he cleans it up, he washes it, and then He rekindle it, which means it's almost like a new act every day. So basically, he does what? He basically keeps that light going all day, every day. Basically, he says he, Aharon, renews the action every day, but they did it only once. And therefore, this is the understanding that Hashem says to Aharon, Shirkagdullahim, yours is greater than theirs. Because what they did, they rededicated the tabernacle once. And then that's it. You do it every day, which is a challenge. It's a tremendous challenge, it's a challenge for us. How do we approach Judaism and commandments, prayer, Torah study, and always approach them every day like they are new, like we never did them before. To try to create this excitement, to generate that excitement, the commitment, the dedication. This is a challenge. And that's why Hashem says to Aaron, Shil Khan Durahim. Your challenge is much greater than them. But the opportunity is also greater. Because you have an opportunity that every day to rededicate what you do to Hashem. The Rebbe Milubavich suggested the following idea. He says, in order to kindle the lamps, Aaron had to climb up these steps. So if you can see, sometimes when you see a painting of the menorah, there are like stairs that Aaron had to go up on them and then to kindle the menorah. This teaches us that when we kindle the spark of Judaism in ourselves or in another person, we benefit spiritually. We ascend a level. He obviously takes it in a very Hasidish way and says, in order to kindle the menorah, in order to kindle the spark in us or in others, we need to go up, which means we elevate ourselves. We ascend. This ascent affects not only our head, our intellect and consciousness, but our whole body, all aspects of our life. In fact, we ascend before we actually affect other person. This is a very interesting and really brilliant idea. Before our one kindle the menorah, it needs to is already ascending. Meaning the intent to kindle my own spark of Judaism or someone else, just the idea, the intent already brings me up, elevates me. The very decision to help others affects us first, which obviously gives us tremendous meaning and understanding of what does it mean to impact others. When we help others, the first ones that are being helped are us. It's not why we are doing it. But that's a natural effect and reaction to our decision to help others. So immediately we understand, even without the rabbit saying it, is that when God says to Aaron, Shil Khagdulamish, yours is greater than theirs, the presidents with their gifts, they did it for themselves. They dedicated it, they dedicated their gifts for the tabernacle, but it was theirs. Maybe on behalf of their tribe, but that's it. Aharon is doing that for Am Israel. He's doing that for all of the nation. By ascending the stairs, even without kindling the menoriat, you are already being elevated. Literally, this would be translated when you raise the lamps. Beaalotcha, when you elevate. Raising a flame means holding the fire to the weak until it is burning steadily on its own. This is a very famous Hasidic idea that you need to basically hold the fire to the weak until it is burning steadily on its own. When you can basically take your own fire and put it aside and making sure and you are sure that what? That the weak itself is already on and it doesn't need your help. Spiritually, this means that when we light the flame of our own soul or the soul of another person, we should not just deliver some quick inspiration and then move on. We should remain near, nurturing the soul's flame until it becomes a steady and self-reliant glow. This is a wonderful Hasidic perception and interpretation of the menorah. You need to make sure that when we inspire others, we don't make a quick inspiration and we move on. Which, by the way, is obviously an issue in our modern life when everything is so quick and so instant and you do it and you move on. In Judaism, it's not like that. You kindle the candle, but you don't abandon the candle. You want to make sure that when you take your hand from it, when you take the match, when you extinguish your own fire, you want to make sure that the light continues on. On their own, that they are steady enough, that there is no wind that will come and extinguish it, that the weak is strong, that the light can go on even without you. This is true giving. It's to empower and to inspire others in a way that they can stand on their own two feet. That the flame will come from its own. So when we look now at what the presidents did and what Aharon was given, we can definitely understand why Aharon's action is greater than the president's. It might be based on what Raf Salovechik says, the political leaders versus the simple Jew, the day-to-day Jew. It might be the understanding of overlasting Hanukkah, which means a one-time action which can maybe get all the light and all the publicity versus things that we do that build eternity. And then in the Rabbi Melubavic understanding is the idea of inspiring your own soul and others. To make sure that when you have in mind to inspire others, immediately it will elevate you. Some people think that they need to study only for themselves, they need to do things only for themselves. Because if they will go out and they will inspire others, something will be taken away from them. It's exactly the opposite. You learn in order to inspire, you do things in order to help others to recognize that they can do it. Obviously, in a very humble way. But the idea is that when you go out and you inspire others, you yourself become a better person. But then when you do it, don't do it like the Nessine, just one time and you go home. Make sure that whoever you inspired is going to be inspired forever. It will go for eternity. It will change his or her life for eternity and their descendants. And this is the responsibility of each one of us. The day-to-day Jews. We should never underestimate who we are and the power that we have. The power of influence, of consistency, of eternity. So, when you see someone who is being recognized for a one-time thing, it's nice and you should definitely be happy for him or her. But we all need to know. Judaism commitment is not being built on a one-time thing. It needs to be something that is based on consistency, on day-to-day, on this tremendous daily commitment that guarantee, or at least try to guarantee, the eternity of Judaism. So each one of us can kindle a menor, can kindle one more candle. And to do it in a way that this candle can stand on its own. And we and that candle can ascend to even a higher spiritual level. Thank you.