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When you raise up the flames - the seven flames should
shine toward the face of the menora.
(Num. 8:2)
A soul is called a flame. The nature of a flame is to
soar upward; it strives to unite with its source - the original element of fire.
(See Rambam, "Foundations of the Torah", 3:10)
The soul, too, is driven upward - to be consumed in
its source. This is its nature. As a son yearns for his father, so the soul
yearns for G-d.  | | " Every person is a complete menora comprised of all seven attributes..." | | |
In the souls of the lower worlds, however, this drive
is concealed. When these souls descend into the physical world and cloak
themselves in a physical body, their vision is obscured. These souls are
compared to animals in that they gravitate toward earthliness.
By contrast, the souls of the highest world,
Atzilut, retain their heavenward drive even as they exist in the lowest
world. Their thirst for the Divine is manifest within them Aaron is one of the
seven shepherds of Israel whose task it is to nurture the Flock.
Aaron is commanded to awaken and reveal the yearning and love that lies dormant within
the lower souls - to "raise the flames."
"Flames" - i.e., souls - are mentioned twice in the
above verse: flames and seven flames.
"Seven flames" refers to the seven types of souls:
The soul that serves G-d with a love like flowing
water ( chesed);
The soul that serves G-d with a love like fire
( gevura);
The soul that serves G-d with Torah, the
middle column ( tiferet);
The soul that serves G-d with the attribute of
victory, to be victorious and overcome challenges in matters of turn from evil and do good
( netzach);
The soul that serves G-d through
acknowledgement ( hod);
The soul that serves G-d through exaltedness,
as in the verse "His heart was uplifted in the ways of G-d" ( yesod);
The soul that serves G-d with humility
( malchut).
In truth, every person is a complete menora comprised
of all seven attributes. However, each person emphasizes a different aspect of
the menora. It is possible for a person to have only one of his lamps lit and
yet not realize that his other lights are out. He imagines that he is bathed in
light. (Sichat 13 Tamuz 5722.)
Space does not allow for an elaboration on all the
seven attributes, we will therefore suffice with an elaboration of netzach,
victory.
The ten sefirot are divided into three columns:
right, left and center, or, "giving", "restraint" and "synthesis". The right
side includes chochma, creativity, chesed, kindness, and
netzach, victory. These three attributes represent three modes of giving: 1)
giving that is motivated by the intellect, i.e. one recognizes the virtue,
beauty or awesomeness of a certain thing and so you are inspired to give; 2)
giving that is motivated by emotion, i.e. a person loves and therefore gives;
and 3) giving that lacks an intellectual or emotional base and is done with a
"stubbornness" - despite lack of inspiration. In the final case, the soul's
attribute of "giving" has permeated only the realm of action, not the intellect
or emotions. | " There are seven ways to serve
G-d..." | | |
This is called netzach, victory, since it is
the powerful desire to win and succeed that drives us when all other inspiration
is lost. (The last four sefirot in general are called "functional" or
"active" sefirot).
One who serves G-d with netzach is one who may
lack inspiration but continues to do what he knows to be right with a
stubbornness and a refusal to be dissuaded by seemingly insurmountable odds.
(See Likutei Torah on Tazria 21b.)
Two Levels of Soul
The souls are divided in seven only when we define
them as servants of G-d: "I was created to serve my Creator" (end of Kidushin).
When their identity is no more than their role in serving G-d, there are seven
types, since there are seven ways to serve G-d.
But the soul exists on a higher level, where it is not
a means to any other end - even to serve G-d - aside for itself. This is the
soul as it exists with the divine essence, like a child that exists in the brain
of the father.
The soul was created to serve its Creator, but
as it exists beyond the level of Creation, before it descends to Beriya,
it is a part of G-d and exists for itself. On this level the souls are called
"flames" - not "seven flames" - since they are not defined by their
respective roles in the divine service.
Yet Aaron is to raise both flames - the "seven flames"
and the "flames". Because the essence of the soul (the nondescript flame) is
elevated by the elevation of the soul in its earthly descent. The essence of the
soul is revealed and brought to the fore through challenges that the soul
encounters in its descent.
Planted in Babylon
In the haftorah for Shabbat Chanukah (Zachariah
2:14-4:7), we read about the vision of Zachariah, in which he says, "I saw a
menora entirely of gold...this is the word of G-d to Zerubavel..." (Ibid. 4:6) | | " The descent into exile is called 'planting'..." | | |
The name "Zerubavel" is a contraction of the Hebrew
words "zarua b'bavel", which mean "planted in Babylon". This refers to
the Jewish people who were exiled in Babylon at the time.
What is the connection between the menora and "planted
in Babylon"?
The descent into exile is called "planting" because
planting is done for the purpose of abundant growth. The produce will far exceed
the amount planted. Similarly, the descent into exile is for the purpose of an
ascent. It is through the descent into exile and its challenges that the essence
of the soul is brought to the fore.
The Jewish people are therefore called "planted in
Babylon" in connection with the menora. This suggests, firstly, that even while
they are in exile they are a menora. Furthermore, the descent into exile is a
planting that generates a far greater quantity of produce. Through exile,
Babylon, the "flames" of the human menora - not just the seven flames -
are raised to new and unimaginable heights.
[Based on Likutei Torah of Rabbi Shneur Zalman of Liadi, the "Alter Rebbe" of Lubavitch, and on Sefer Hamaamarim Melukat, 5:295, of the last Lubavitcher Rebbe, Menachem Mendel Schneerson.]
Visitor Comments: 2
Yisrael Harris,5/18/2004
I really enjoyed this story.Yisrael Harris,5/18/2004
I must reiterate that I really
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