By: Rabbi Noach Peled
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דַּבֵּר אֶל־אַהֲרֹן... בְּהַעֲלֹתְךָ אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת
"Say to Aharon... When you light the neiros, the seven neiros should illuminate facing the Menorah"
The Torah seems to tells us that when the menorah is lit, the seven lights should “face the menorah”. The question is obvious, it bothered me for years. Pashut p’shat – what is this pasuk saying? Aren’t the lights and the menorah one and the same? Lichora the neiros are part of the whole menorah. The neiros are sitting within the menorah, and cast light from there. What then is meant by “the neiros should illuminate facing the Menorah”?
Rashi explains that “p’nai hamenorah” refers to the middle candle, and the Torah is commanding that the wicks of the other candles from both sides must “face” or tilt towards the middle branch, and so-to-speak illuminate it.
The Rambam (as per Kesef Mishneh הל' בית הבחירה ח:ג) adds that the Torah is requiring that the menorah itself be fashioned such that the actual cups themselves tilt towards the middle branch.
So according to both Rashi and Rambam, אֶל־מוּל פְּנֵי הַמְּנוֹרָה means leaning or facing towards the middle branch, saying that the other six neiros (three on each side), must “face” or lean towards the middle נר and illuminate it.
The “problem” or challenge in this explanation is that seemingly it does not speak to the true literal meaning of the pasuk’s words. Truth is, the above translation is not exact, being that, strictly speaking אֶל־מוּל means “to facing” or “to across/opposite”, so the pasuk sounds like it is saying the seven neiros should illuminate to facing the Menorah or to across/opposite the Menorah. To say אֶל־מוּל פְּנֵי הַמְּנוֹרָה simply means the six neiros should illuminate towards the middle of the menorah, seems to ignore the legitimate meaning of אֶל־מוּל – “to facing” or “to across”, as well as ignoring the words שִׁבְעַת הַנֵּרוֹת speaking of all seven, not just six.
As usual, the Rashbam (pirush on this passuk) gives a more literal p’shat:
מַטֵּה רָאשֵׁי הַפְּתִילוֹת שֶׁל כָּל שִׁבְעַת הַנֵּרוֹת לְהָאִיר אֶל מוּל הַשֻּׁלְחָן
Rashbam explains that “el mul pnai hamenorah” means “to that which is across and facing the Menorah”; referring to the Shulchan which is situated opposite or across from the Menorah! (see also Rashbam to Shemos 25:31). Accordingly, all seven wicks would be slanted towards the Shulchan, thereby ILLUMINATING THE SHULCHAN.
What is the significance of this pirush of the Rashbam?
One explanation given is as follows: The menorah symbolizes Torah (see משלי ו:כג). The shulchan (bread) represents parnasa. By commanding that the menorah shine its light upon the shulchan, the Torah is teaching that the light of Torah must illuminate one's parnasa. Be it the type of work one does, who he does it with, or the way he does it, one must constantly be casting the light of Torah onto the shulchan of their parnasa. The laws and values of the Torah must guide one’s business decisions, ensuring our material pursuits are legitimate.
This requires of us two things. One is a k’vius in learning. Only through kavua learning can one be sensitive to what halacha requires of him.
Additionally, one must ask shailos/questions when they arise, to know the correct course of action.
I often marvel when erlicheh hard-working balebatim reach out with parnasa/maaser related questions. I am both impressed and inspired by their mesirus nefesh, and desire for emes.
Lastly, fulfilling the Torah's requirements at work is an expression of emuna. It shows that we trust that it is not our efforts, rather Hashem sends us our parnasa, and we therefore have no need to engage in borderline forbidden practices, even if “everybody does it”.
Taken from the Kollel Avreichim Hollywood
