The Kohen and the Menorah
Hashem chose Aharon and his descendants to serve Him as Kohanim. It seems strange. If anyone should be chosen to be the first Kohen wouldn’t it be Moshe? Wasn’t he the Eved Hashem — the greatest servant of the Almighty?
The Gemara attributes to Moshe the attitude of “let the law uproot mountains.” He lived to the ideal, teaching by setting an example of what man can become. He was able to separate himself from everything earthly, and single-mindedly pursue the higher ideal. Moshe begins his final speech to his people with the words “Hear O skies and I shall speak; listen O earth to the words of my mouth.” Rashi comments that Moshe had to use a stronger language in speaking to the earth, as he was a man who was more heavenly than earthly. He was further from the earth, so it had to listen more carefully.
In contrast, Hillel (Mishnah Avos 1:12) enjoins us to learn from Aharon, who he describes as as a “lover of peace and a pursuer of peace. A lover of Mankind who brought them close to Torah.” Aharon represents another kind of teacher, one who is part of the people, and works from within the community.
Though society needs both a Moshe, an ideal to aspire to, and an Aharon, it is the Aharon who is chosen for the Kehunah, the priesthood. In order to represent the masses in the Avodah, you must be part of them.
In this week’s parashah, Hashem tells Moshe to instruct Aharon “Biha’aloschah es haneiros — when you cause the candles to go up”. This is a very odd way to phrase it. More straightforward would be bihadlikchah — when you light the candles.
One of the explanations Rashi offers for this strange terminology is that it refers to a law about how the menorah is lit. One may not light the menorah directly, by letting a fire touch the wick. Instead the Kohen holds a fire close to the lamp, and the wick bursts into flame from the heat.
This is a beautiful metaphor for how the Kohen teaches. He doesn’t instruct directly. Instead, he loves mankind, and by bringing the light of his example close to the masses, brings them to emulate.
The same is even more true of the Jewish People’s job to be a Mamleches Kohanim viGoy Kadosh — a Kingdom of Priests and A Holy Nation. We do not spread the truths of ethical monotheism to the world by prosletization, in fact it is asur to teach Torah to non-Jews. Rather, by striving for kedushah in the midst of the nations, we can teach by example.
© 1995 The AishDas Society