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The Baal HaTurim's gematria connects women lighting Shabbos (שבת) candles to the Mishkan's menorah. How can a woman perform this mitzvah (מצוה) in her home when she'd be ineligible in the Beis Hamikdash? The shiur develops the principle that Shabbos candles create shalom bayis, which brings the Shechinah into the home, transforming it into a Mikdash Me'at—making the home itself into a miniature sanctuary every Shabbos.
The shiur opens with the Baal HaTurim's striking observation on Parshas Tetzaveh: the word "neiros" (candles) has a gematria of 490, and with the eleven candles mentioned, reaches 501—matching the gematria of "nashim" (women). Similarly, "ner tamid" (continual light) equals 704, matching "Shabbos (שבת)" (700) plus two beitzos (4), indicating that women should light candles on Shabbos. Rabbi Zweig notes the difficulty: this parsha discusses the Beis Hamikdash's menorah, where according to most Rishonim a woman cannot light. Even according to the Rambam (רמב"ם)'s possible view that a woman might be kosher for hadlakah (lighting) since it's permitted to a non-kohen, she still cannot put the oil into the menorah. The Tikkunei Zohar distinguishes that the man puts in the oil while the woman only lights. Yet the fundamental question remains: what is the connection between women, Shabbos candles, and the Mishkan? The answer emerges from the Gemara (גמרא) in Shabbos which explains that the purpose of lighting Shabbos candles is "shalom" (peace). Rashi (רש"י) interprets this as shalom bayis (domestic peace)—when a house has light, people don't trip over things or bump into each other, preventing quarrels. The Gemara cites the verse "v'tisnach mishalom nafshi" as a remez (hint) for this halacha (הלכה). While the Rambam offers a different understanding, Rashi's explanation provides the key to unlocking the Baal HaTurim's teaching.
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Parshas Tetzaveh
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