Ignite Our Fire
In memory of long time Mekor member Hersh Waisbord z'l, who passed away last week. May his memory be a blessing.
Our substack for Parshat Beha'alotcha is dedicated to the memory of our beloved Mekor member, Hersh Waisbord (Tzvi Chaim ben Yisroel Eliezer v'Freida Rochel) z"l, who passed away this past Tuesday. May his memory be a blessing.
Hersh lived a long and challenging life. As a young boy, he endured the unimaginable horrors of the Holocaust. After immigrating to America and starting anew, he faced the heart-wrenching loss of his wife and later his son due to illness. Throughout his trials, Hersh remained focused on the positive aspects of his life, and his warm and caring personality left a lasting impact on all who knew him. In our Parsha, Beha'alotcha, we find a message that beautifully reflects Hersh's unwavering commitment to his personal relationships, both within his family and the wider Jewish community.
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The Parsha begins with the mitzvah of lighting the menorah in the Mishkan. Rashi, drawing from the Gemara in Mesechet Shabbat 21a, teaches us an important aspect of this mitzvah. It involves holding the shamash (the helper candle) near each individual candle long enough to ensure it will burn independently.
בהעלתך. עַל שֵׁם שֶׁהַלַּהַב עוֹלֶה, כָּתוּב בְּהַדְלָקָתָן לְשׁוֹן עֲלִיָּה, שֶׁצָּרִיךְ לְהַדְלִיק עַד שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ
Because the flame rises upwards (עולה), an expression denoting “ascending” is used for kindling them (the lights), implying that one must kindle them until the light ascends of itself (Rashi Numbers 8:2).
Why is this aspect of ensuring the candles rise on their own so important?
I believe the theme of independence can be discerned throughout our Parsha, shedding light on its significance in the Menorah lighting. One notable section of the Parsha recounts the well-known incident where Miriam was punished for speaking lashon hara (evil speech) about her brother, Moshe. While we have explored this episode and its interpretations before, one explanation stands out: the Sages suggest that Miriam and Aharon made a mistake by doubting the exceptional nature of Moshe's prophecy. In other words, they downplayed the unique relationship Moshe had with God in terms of his prophetic abilities. Interestingly, a similar attitude is highlighted in another part of the Parsha that mentions the prophets Eldad and Meidad. According to the Gemara in Sanhedrin 17a, they prophesied in the camp, predicting Moshe's death and Joshua's ascension to lead the people to the land of Israel. Like Miriam, their prophecy seemed to undermine the notion of Moshe's uniqueness and indispensability.
The Rambam's 13 Principles of Belief provide further insight into this matter. In his sixth principle, he affirms, "I believe with perfect belief that all the words of the prophets [in the Torah] are true." However, the Rambam goes on to state his seventh principle separately, declaring, "I believe with perfect belief in the prophecy of Moshe, our teacher, who was the father of all prophets." The question arises: Why does the Rambam emphasize Moshe's prophecy as a distinct principle when he has already established the truthfulness of all prophetic words in Tanach?
This distinction serves to highlight the exceptional nature of Moshe's prophecy. The Rambam underscores the importance of believing that Moshe's prophecy is unique and unparalleled. Disbelief in Moshe's prophecy is tantamount to the denial of the existence of God, the divine nature of the Torah, or the presence of God’s Divine Providence.
What could have prompted Miriam, Eldad, and Medad to reject such a fundamental principle? I believe we can find the answer in another section of the Parsha, where Moshe declares that he does not wish to be "like a nursing mother" to the Jewish people. This statement indicates that while Moshe played an essential role in the growth and development of the Jewish people, he had become a dependency for them, hindering their ability to become autonomous. They desired to break free from relying solely on Moshe and cultivate their own independence.
This aspiration is evident in a positive way in another section of the Parsha, which discusses Pesach Sheni (the Second Passover). A group of Jews complained about missing the opportunity to participate in the Korban Pesach, so they created their own narrative—a new mitzvah—built upon Moshe's role in their lives. Of course, they asked Moshe first, and when he did not know, he consulted God. So while they did not discount Moshe or make him seem irrelevant, their actions demonstrated that they were beginning to develop independence in their thoughts and actions. This serves as a lesson for us too: the correct approach to studying Torah, and living a life of Torah is not passivity, but independence and creativity. We must stand on our own as well and do what is right, using our own creative thought and perception, guided by the Torah.
And that is why the shamash is vital in lighting the other candles and must remain close until the Chanukah candle burns independently. We must remain connected to the past— the original fire, or the shamash, which represents Moshe and the Torah—but we must also be able to separate and develop our independence.
This candle-lighting service is part of the Chanukat Hamishkan—the inauguration or dedication of the Tabernacle. As the midrash explains, until the candles are glowing, it is as if no one is home. Many commentators, including Rav Moshe Feinstein in Darash Moshe, view this process as a symbol for the education of our children.
It is not a coincidence that the words for education and inauguration, share the same root word "chinuch" or dedication. Rav Moshe explains that the reason for holding the shamash until it lights the other candles is because the mitzvah itself reflects the essence of meaningful education. Torah education goes beyond the mere transmission of information; it involves nurturing individuals until they can confidently stand on their own.
True Jewish learning is not a dry process of conveying facts or ideas. To instill a genuine commitment to Judaism, we must engage our children with sincere warmth and love, imparting to them a comprehensive Torah way of life that transcends a mere collection of rules and instructions. The Jewish concept of education rejects the notion that teachers and students should abruptly separate at some point when teaching is over. Instead, as parents and educators, we must remain there, much like the shamash, until the child can independently shine with their own light. We are dedicated to nurturing dedicated individuals. This is why the word for inauguration and education share the same root—they both emphasize the importance of chinuch/dedication.
In all of his relationships, Hersh was a shining example of warmth and dedication. His unwavering commitment to his family, community, and the Jewish people knew no bounds. We were truly honored and blessed to have him as part of our community, with him considering Mekor his spiritual home for nearly 15 years. We are grateful that he had the opportunity to be with us, igniting a fire that burns deep in the soul of our community. We now carry the responsibility to honor Hersh's remarkable legacy of love for fellow Jews and his unwavering dedication to God and the Torah. By striving to live up to the standards he set, we can, God willing, ensure a radiant future for generations to come.
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Beautiful.