Why does the Torah juxtapose the Parshah of the Menorah to that of the Nesi'im?
Rashi (citing the Tanchuma): Because, when Aharon saw the inauguration of the Nesi'im, he felt sad that neither he, nor his tribe was part of it. Hashem therefore reassured him that his lot was greater than theirs, inasmuch as he would kindle and prepare the lamps of the Menorah.
R. Bachye (citing the Tanchuma): Because "be'Ha'aloscha es ha'Neiros ? " is what the previous Pasuk ("Vayishma es Hashem MIdaber eilav") is referring to. 1
Moshav Zekenim: Because the last Pasuk of Naso mentions "Ohel ha'Eidus", since it contained the Luchos, in which the [interior of the] final 'Mem' and 'Samech' stood miraculously (in the air, since it was carved out around them on every side) - testimony that Hashem gave them; and also the Ner Ma'aravi of the Menorah is testimony that the Shechinah dwells in Yisrael.
Ba'al ha'Turim: It juxtaposes the Neiros to 'Chanukas he'Nesi'im' to hint at the Pirsumei NIsa of Neiros Chanukah.
R. Bachye, ibid.: And when Yisrael expressed surprise that Hashem who create the sun and moon to illuminate the world should ask them to make lights for Him, He replied that he would leave all His creations and only use what they prepare for him. See the Mashal cited by R. Bachye on page 46.
Why did Hashem console Aharon specifically with the Mitzvah of lighting the Menorah, and not with the Ketores, which is brought twice daily, or with the Avodah of Yom Kipur, which only the Kohen Gadol was eligible to perform?
Ramban (citing the Megilas S'tarim of R. Nisim and the Midrash Tanchuma), R. Bachye (in Tetzaveh 28:20) and Moshav Zekenim: Hashem was referring (not to the daily Mitzvah of lighting the Menorah, but) to the inauguration of Aharon's descendents, the Chashmona'im, which comprised the lighting of the Menorah, which will entail miracles and salvation - all brought about through them. Moreover, whereas Chanukas ha'Nesi'im only occurred once, Chanukas ha'Chashmona'im was perpetuated in the form of Chanukah, which takes place annually until this very day. 1
See also Ba'al- ha'Turim.
What are the implications of the word "be'Ha'aloscha"?
Rashi #1 and R. Bachye #1: Since the flame rises, the Torah wrote "be'Ha'alosch" in connection with its kidling.
Rashi#2: It implies that when Aharon lights the Menorah, he must wait until the flame rises from the lamp.
Rashi #3: It implies that there was a step in front of the Menorah on which the Kohen stood and prepared 1 the lamps. 2
Rashi #4 (in the original text) and R. Bachye #2: (Hakadosh-Baruch-Hu said to Yisrael 'Not that I need your light, 3 but that you should illuminate for Me like I illuminated for you va a pillar of fire - R. Bachye, citing the Tanchuma and Bamidbar Rabah - in order to) to elevate Yisrael in the eyes of the nations when they remark how Yisrael illuminate on behalf of the One who lights up for the whole world.
Rashi says 'prepared' and not 'lit' - because the basic Mitzvah is to prepare the Menorah, not to light it , since lighting is not considered an Avodah and may even be performed by a Zar. See Oznayim la'Torah.
See also Ba'al ha'Turim.
See R. Bachye.
R. Bachye: And it is for the same reason that we find the Lashon Aliyah used in connection with the Menorah several times in the Torah - See for example Pasuk 3 and Sh'mos 30:8.
What is the definition of "P'nei ha'Menorah"?
Rashi, Seforno and Targum Yonasan: It refers to is the middle lamp on top of the central stem of the Menorah.
Why is "ha'Menorah" n the current Pasuk and in Pasuk 3 written with a 'Vav' and in Pasuk 4 twice without a 'Vav'?
R. Bachye: With reference to 8:2:3:5 - Whenever it refer to te Menorah in the Mishkan, it is written Chaser; whenever it refer to the celestial Menorah it is written Malei. 1
See R. Bachye end of p. 45.
What does the Pasuk mean when it writes "El Mul P'nei ha'Menorah Ya'iru Shiv'as ha'Neiros"?
Rashi , R. Bachye #1 and Targum Yonasan: With reference to the six lamps on the six branches (three on the east side of the Menorah and three on the west - Rashi) the three lamps on either side should face the middle lamp. 1
R. Bachye #2 and Seforno: When the lamps on either side (of the middle lamp) face the middle lamp, all seven will shine together, bringing down the Divine light upon Yisrael. 2
R. Bachye #3 (according to Kabalah): It means that the seven lamps of the Menorah should face the celestial Menorah - which is synonymous with the seven Sefoiros of Chochmah 3 .
Rashbam and Moshav Zekenim #1 (citing the Ri): It means that the wicks of all seven lamps shall face towards the front of the Menorah, 4 in order to illuminate the Shulchan (which was on the north side of the Heichal, opposite the Menorah which was on the south). 5
Moshav Zekenim #2: Kindle "el-Mul P'nei ha'Menorah" - the middle lamp, and automatically "Ya'iru Shiv'as ha'Neros", since the wicks of the other lamps stretched to it and would be lit from it.
Moshav Zekenim #3: "Mul" refers to the Mizbe'ach ha'Ketores. It was opposite the middle lamp; all seven illuminated the Mizbe'ach.
Moshav Zekenim #4: "Mul" refers to the Paroches. All seven lamps illuminated it. 6
Megilah, 21b: It means that the six side lamps faced the Ner Ma'aravi (the middle lamp) and the middle lamp faced the Shechinah (westwards towards the Kodesh Kodshim). 7
Rashi (in Shabbos, 22b): Three on the north side and three on the south. See Sifsei Chachamim. See note on answer #2. The Seforno explains 'three on the right and three on the left'. Refer to 8:2:6:2.
Riva: This is according to the opinion that the Menorah was placed east to west. According to the opinion that it was placed north to south, it illuminated the Paroches. See Torah Temimah, note 1, who elaborates.
Chesed, Gevurah, Tif'eres, Netzach, Hod, Y'sod and Malchus.
See Oznayim la'Torah who cites the Ha'amek Davar and elaborates.
See Oznayim la'Torah DH 'El Mul P'nei ha'Menorah' #2, who gives a deep explanation of the connection between the Menorah amd the Shulchan.
Based on the Riva: This follows the opinion that the Menorah was placed north to south. According to the opinion that it was east to west, it illuminated the Shulchan.
See Torah Temimah, note 1, citing the Sifri.
Why did the six outer lamps face the center and not towards the west, where the Shechinah rested?
Rashi: In case people say that Hashem needs its light. 1
Seforno: Refer to 8:2:5:1*. Symbolically, the three eastern lamps and the three western lamps facing the middle lamp - represent the 'K'lei Kodesh' (people who spend their time learning and teaching Torah), and those who work, who assist them, both looking towards Hashem (represented by the middle lamp), aiming to harness His goodwill, thereby elevating His Name together. 2
Why does the Torah not mention the Ohel Mo'ed here - like it did at the beginning of Tetzaveh and in Emor Vayikra, 24:3?
Ramban and Moshav Zekenim: To incorporate the Beis-Hamikdash in the Mitzvah of lighting the Menorah, even though it had windows, 1 which the Mishkan did not.
Ramban: In which case we might have thought that the Menorah is not needed. See R. Chavel's footnotes.
"Ya'iru Shiv'as ha'Neiros" What is the significance of the seven lamps?
Ba'al ha'Turim: They represent the seven Mazalos (signs of the Zodiac) - 'SHeTZeM CHa.N. CHaL'.
Having issued the command to light the Menorah in Sh'mos 27:20,21 and in Vayikra 24:2-4, why does the Torah repeat it here?
Ramban: To teach us that the Menorah is an intrinsic part of the Mitzvah of Hadlakah, and to add details of the Mitzvah which it omitted earlier.
Rashbam: Because, as opposed to the other aspects of the Melachos of the Mishkan, which were finished, that of the Menorah was ongoing inasmuch as it had to be lit each day. 1
Moshav Zekenim citing the Sifri: One might have thought that the Neiros should face all four directions, and the Torah teaches us here hat they do not .
Moshav Zekenim #1 citing Menachos 29a: It says here "Ad Pirchah" (Pasuk 4) to teach about a ninth flower on the Menorah, since in Parshas Terumah, the Torah hints at only eight.
Moshav Zekenim: Above, it taught that Aharon u'Vanav light the Menorah, and here it says Aharon. And we learn from here on to the Ketores, that also Hedyotos are Kosher, even though the Pasuk mentions only Aharon.
And whereas the Shulchan without Lechem ha'Panim and the two Mizb'chos (ha'Olah and ha'Ketores) without fire are considered complete, the unlit Menorah is not.
Why is "be'Ha'aloscha" written Malei (with a 'Vav')?
Moshav Zekenim: The 'Vav' hints at six aspects of B'ris Milah - Milah, Peri'ah, Metzitzah, burying the foreskin with the blood in earth (to hint to Mizbach Adamah), arranging a chair and the B'rachah of Milah. It atones like a Mizbe'ach - Avraham removes everyone from Gehinom, except for one who had Bi'ah with a Nochris, for his Orlah stretches and covers the Milah. "Mul" is from the root Milah; in the merit of Milah, seven Neros will illuminate in the future. Tzadikim resemble this - "Sovas Semachos es Panecha" (Tehilim 16:11).
Why does the Torah mention specifically Aharon here and in Vayikra 24:3, bearing in mind that also Hedyotos may light the Menorah, as the Torah writes in Sh'mos 27:21?
Moshav Zekenim #1: The current Pasuk is not a command. The Torah is teaching us how to light it when Aharon or another Kohen will light it.
Moshav Zekenim #2: This hints at the miracle that will come about through a Kohen Gadol (of the Chashmona'im).
Ramban: Because Aharon undertook to personally light the Menorah throughout his life due to the profound teachings that it contained.
R. Bachye: The Mitzvah of Hadlakas Neiros was confined to Aharon and to all his descendents who would succeed him.
QUESTIONS ON RASHI
Rashi writes that "El Mul?" teaches that the three lamps on each side face the middle lamp. If so, Why does the Torah write "Ya'iru Shiv'as ha'Neros" and not Sheishes ha'Neiros?
Riva and Moshav Zekenim citing the Rosh: Also the middle lamp illuminated towards itself; it did not lean to either direction. In all, there were seven.
Refer to 8:2:5:2-6 and the notes there.
Moshav Zekenim #1: It teaches that one must light all the lamps without interrupting in between. 1
Moshav Zekenim #2: It teaches that the wicks of all seven must be the same thickness. 2
Moshav Zekenim citing the Chizkuni: The text of Rashi should say 'Sheishes ha'Neiros ve'ha'Emtza'i' , only scribes omitted 've'ha'Emtza'i.'
Rashi writes that the Neiros did not all face west, in case people say that Hashem needs its light. If so, none of them should face west?
