Elevating the Self Through Mitzvos

ובענין המשל של כלי הדיוטות במד'.

Regarding the parable of the "commoners' vessels" brought in the Midrash.

The Sefas Emes opens with the Midrash that likens the lamps of the Menorah to ordinary, lowly vessels, and proceeds to draw out its inner meaning.

יש לרמוז בהעלותך את הנרות שיעלה הכהן עצמו באמצעיות הנרות.

One can find a hint in "When you kindle [literally: raise up] the lamps" (Bamidbar 8:2), that the Kohen himself is to be elevated through the medium of the lamps.

The Torah's word "raise up" is not only about the flames; the avodah of lighting is meant to lift the Kohen himself, so that the person is uplifted along with the light.

ואז אל מול פני המנורה יאירו.

And then "toward the face of the Menorah shall they give light" (Bamidbar 8:2).

Only when the Kohen brings his own self into the act does the light shine as it should, directed toward the inner "face" of the Menorah.

כי באמת הם כלי הדיוטות.

For in truth these lamps are merely common vessels.

On their own the lamps are plain physical objects, of no special worth.

רק ע"י האדם.

It is only through the person.

Their entire elevation comes solely from the human being who serves with them; it is the person's avodah that lends them value.

המלך נושא פניו ופוסל כלים אחרים כו'.

The King "lifts His countenance" (shows favor) to them and disqualifies other vessels, etc.

In the parable, the king prefers the humble vessels used by a beloved servant over grander ones — Hashem cherishes the simple vessels through which a Yid serves Him.

וי"ל שע"ז רמזו חז"ל שמעלה היתה שעלי' הכהן עומד כו' שצריך גם הוא לעלות.

And one can say that to this Chazal alluded when they taught that there was a step (ma'alah) upon which the Kohen would stand, etc. — that he too must rise up.

Chazal's detail that the Kohen stood upon a raised step hints at the same point: the Kohen himself must be elevated, ascending together with the lights he kindles.

וכמו כן בכל מצוה כפי התבטלות האדם להכניס עצמו תוך המצוה מקובלת לפניו ית'.

And likewise in every mitzvah, in accordance with the person's bittul (self-nullification) in placing himself into the mitzvah, so is it accepted before Him, Yisbarach.

This is a general principle: a mitzvah is received on High to the degree that a person nullifies his own ego and pours his very self into the act.

אבל המעשה בעצמה אין לה מקום כמ"ש בלא דחילו ורחימו לא פרחה לעילא וזהו השבח ויעש כן כו':

But the deed by itself has no standing, as it is written (in the Zohar): "Without fear and love it does not ascend on high" — and this is the praise [of Aharon], "and he did so," etc. (Bamidbar 8:3).

A mitzvah performed mechanically, without yiras Shomayim (awe) and ahavah (love), cannot rise upward. The Torah praises Aharon with "and he did so" precisely because he invested his whole self — his fear and love — into the act of lighting.

Summary: The Menorah's lamps are themselves only plain "commoners' vessels"; their elevation comes entirely from the Kohen who brings his own self into the service. So too with every mitzvah — its acceptance before Hashem depends on the bittul of the person, who must invest his fear and love into the deed, for an empty action cannot ascend on high. This is the praise of Aharon's "and he did so."