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Why does Parshas Tetzaveh introduce the menorah lighting before appointing the Kohanim, and why does Aharon specifically perform a task that doesn't require a Kohen Gadol? The menorah has a dual function: Temple service and spiritual conduit for wisdom. Aharon's involvement maximizes the latter, revealing that the Kohen's role as Torah (תורה) teacher is inseparable from his role as devoted servant of the people—a unity Moshe failed to grasp at the burning bush.
This shiur addresses several structural and thematic difficulties in Parshas Tetzaveh, particularly regarding the commandment to light the menorah in the Mishkan. Rabbi Zweig opens by noting Rashi (רש"י)'s remez that the commandment to light the menorah contains a hint to the mitzvah (מצוה) of lighting Shabbos (שבת) candles. But why is this hint placed here, and why does the Torah (תורה) present the menorah's lighting before formally appointing the Kohanim and describing their vestments? The logical order would be to first install the Kohanim, then assign their duties, yet the Torah begins with one of their minor responsibilities. Even more puzzling, the Torah specifies that Aharon himself should arrange the menorah, yet neither lighting nor arranging the menorah requires a Kohen Gadol—or even a regular Kohen for the lighting. Why does the Torah insist that Aharon perform this task? Additionally, the Ramban (רמב"ן) asks what "v'yikchu eilecha" (take to you) and "hakrev eilecha" (bring to you) mean—why is Moshe personally mentioned when the service is for the Jewish people, not for him?
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Parshas Tetzaveh (Shemos 27:20-28:1)
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