In Parshas Bamidbar the Torah tells the Jewish people how to set up their camp. All the tribes are to camp in a certain order far from the Mishkan, except for shevet Levi. The Levits, who Hashem separated from all the other tribes to serve him in the Mishkan, camped closer to the Mishkan. The Kohanim served in the Mishkan in a way that even the Levi’im were not allowed, they brought the sacrifices and atoned for the nation. Aharon the Kohain Gadol, the high priest, was permitted to go into the קדש הקדשים the Holy of Holies, unlike all the rest of the Kohanim who were never permitted in. And in the Torah it says “Hashem said to Moshe say to Aharon he should not come into the קדש the Holy place every time.” And our Sages point out from that verse that Aharon is not allowed to go in all the time, but Moshe is allowed all the time. Now this we already know from the first verse in Vayikra that Hashem called to Moshe from the אהל מועד from the Tabernacle and from the Kodesh Hakdoshim, for that’s from where Hashem spoke to him like it says, “from between the two Keruvim” But even Moshe could not come in until Hashem called him like it says, “he called to Moshe”. We see from all this that everyone was permitted to get a glimpse of God according to their level and not more. Each one was responsible for guarding the group of the lower level from passing their boundaries. After organizing the camps, the Torah tells us in this week’s parshah that anyone who is, טמא not pure, should be sent out of the camp so as “not to make my camp Tamai that I am dwelling amongst them”. The Ramban says that the Mishkan was a portable Har Sinai because, after the Jewish people had accepted the commandments of Hashem upon themselves, and Hashem wanted to dwell amongst them, like He said to them “And I will dwell amongst them” therefore Hashem commanded Beni Yisroel to build a Mishkan as a portable replica of Har Sinai. So, let’s look at the similarities between Har Sini and the Mishkan. We already mentioned how the organization of the Mishkan was, now let us see how it was similar to Har Sinai. When Hashem was giving Benei Yisroel the Torah at Har Sinai, anyone who was not pure was not permitted, and therefore they were all commanded to purify themselves like the verse says” do not come near to a woman.” Next there were borders so the nation will not get too close to the mountain like Hashem told Moshe “You shall set boundaries for the people roundabout saying ‘beware of ascending the mountain or touching its edge”. Aharon, Nadav, Avihu, and the seventy elders were permitted to go up part of the way. Yehoshua was permitted to go further like it says, “Moshe stood up with Yehoshua, his servant.” Moshe was permitted to go up to the top but was only permitted to enter the cloud when Hashem called him, like it says “He called Moshe on the seventh day from the midst of the cloud.”

There are 2 interesting topics in this week’s Parshah that I would like to bring up, the first one is Hashem Commanding Aharon about lighting the Menorah. The Torah says “Hashem spoke to Moshe saying Speak to Aharon and say to him when you kindle up the candles towards the face of the Menorah the seven candles should light”. Then the Torah tells us that Aharon did as he was commanded. There are several questions that someone my be triggered to ask first question, why does the Torah mention the Lighting of the Menorah right after the erection of the Mishkan and after the Nesi’im brought their offering for the Chanukas Hamizbaich? The second question, The Torah already mentioned the Mitzvah of lighting the Menorah Twice, once in Parshas Tetzaveh and once in Parshas Emor, what new is the Torah teaching us by mentioning it again? The third question the Torah says Towards the Menorah the seven candles should be lit, how can we light towards the Menorah if we’re lighting on the Menorah itself? To address the second and third question the Malbim says that in Parshas Terumah the Torah tells us “and he shell Kindle up its candles and it shall light towards the direction of its face”, but what is considered the face of the Menorah? The Ramban says to answer why the Torah speaks here about the Menorah that In Sefer Bamidbar the Torah is finishing off the remainder of the sacrifice laws and everything that needs to be done in The Tent of Meeting (אהל מועד) and therefore the Torah mentioned the Mitzvah of Aharon lighting the Menorah. To explain what new the Torah is coming to teach us the Ramban (רמב"ן) says in Parshas Tetzaveh when the Torah mentions the lighting of the Menorah it says”and you sell command and they shall bring to you pure olive oil to light up the candle always / continuously” but it does not mention the Menorah, although We know that the candles were to be lit on the Menorah like it says in Parshas Terumah, “And you shall light up its (the Menorah’s) candles and it shall cast light towards its Face”. We may think however that perhaps it is not “Meakev” (מעכב), meaning that even if the Menorah got lost or broken we should still light the candles like we see in Parshas Tetzaveh “to light up the candle always (perhaps even when there is no Menorah)”. The Torah Comes and tells us in Chumash Vayikra “On the pure Menorah he shall set the candles” that he should only light them when there is a Menorah. In this week’s Parshah after the Torah finished all the laws of the Mishkan it finished all the laws of the Menorah to, that the candles of the Menorah should be facing the middle candle. The Malbim explains the Menorah was positioned opposite the Shulchan the (Table), the side of the Menorah that was facing the Shulchan was called the face of the Menorah, the side that was facing the wall of the Mishkan was the back of the Menorah. When the Torah says that he should light the candles towards its face it means all the candles should be facing the Shulchan. The Malbim adds another point when it says in the Torah the word “Menorah” it means just the middle branch which comes from the base of the Menorah, all the other branches are called the branches of the Menorah. In this week’s Parshah the Torah is telling us towards the direction of the face of the “Menorah” the seven candles should be lit, meaning that they should all be pointed/leaning towards the middle candle which is called the Menorah but also leaning towards the direction of the Shulchan because it is towards the “face of the Menorah”. Now we can also understand why the Torah tells us the seven candles should be lit and not six. Because although only six candles pointed towards the middle candle al seven pointed towards the Shulchan the question is what is so important about the candles leaning towards the middle candle? The Seforno writes that the candles on the left represent the people who are studying Torah and dedicating there lives to Hashem. The right candles represent the people who have to deal with their daily burdens, but they are also the ones who help the people who have devoted all there time to Hashem. These people don’t have as much time for Torah study etc. The left candles and the right candles are leaning towards the middle candle which is the main candle to tell you that both groups of people should have in mind to do Hashem’s Will. And to tell you that is the most important thing (אחד הרבה ואחד הממעיט) one who dose more and one who does less as long as his intentions are for Hashem.