Beha alotcha The Light of Prophecy

Beha’alotcha: The Light of Prophecy

Shabbat Shalom, dear friends.
This week’s Torah portion, Beha’alotcha, begins not with destruction, not with punishment, but with light.  “When you kindle the lamps,” the Torah says, “let each flame rise on its own.” It is a spiritual message: you are not just bringing fire close — you are to ignite a flame in the other person, allowing it to rise by itself until it becomes their source of light.
The Talmud teaches: “Do not step away until the flame rises on its own.” This lesson is about the soul.  According to the Zohar, the Menorah represents the human soul, and its seven branches correspond to the seven lower sefirot — Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut — the divine qualities that shape the spiritual architecture of creation.  Aaron, the High Priest, is not just lighting wicks — he is igniting souls.  And each of us can be like Aaron.  The purpose is not to keep the light for ourselves but to pass it in such a way that it awakens on its own in the other.  If someone begins to shine — you have lit them well.
Later, we read about the cloud that led the Israelites through the desert.  When the cloud rose, they moved.  When it rested, they stopped.  The cloud is the Shekhinah, the Divine Presence.  The desert is the spiritual path of every soul.  Sometimes, you want to move forward, but the cloud stands still.  And sometimes the cloud moves, and you're afraid to follow.  Jewish Universalism teaches that if you feel the call of the light — even if you're not Jewish, even if you're outside the camp — if you follow the Shekhinah, you are already within the covenant.  The map is less important than the movement.
God then commands Moses to make two silver trumpets to summon the people.  In Kabbalah, silver represents Chesed or loving-kindness.  The trumpet symbolizes the voice.  The voice that awakens the soul must be like silver, clear, soft, and inviting.  Not accusatory or harsh, but unifying.  Not shaming, but elevating.  Each of us is a trumpet.  Each of us can call another soul toward the light if we speak from a place of love.
But Moses cannot carry it all alone.  He says, “I can no longer bear this person by myself.” And the Holy One replies Choose seventy elders, and I will place upon them a portion of your spirit. It is an opportunity for expansion.   In Jewish Universalism, we refer to this as spiritual democracy.  Prophecy does not belong to one.  Light cannot be confined.  When Moses shares his spirit, he does not lose it — he multiplies it.  Light does not diminish when passed from soul to soul.  It intensifies.
Then something unexpected happens.  Two of the elders, Eldad and Meidad, begin to prophesy outside the camp.  Joshua is alarmed and says, “Moses, stop them!” But Moses replies, “Would that all of God’s people were prophets!” In this moment, the Torah opens to the world.  We can hear the Divine voice not only inside the tent, not only within the structure, but in every place and in every soul that is ready to receive.   It is a revelation.  Moses is not afraid that light is spreading.  He rejoices.  He wants everyone to carry it.  And that is not revolution — it is Sinai fulfilled, where all heard the voice.
And then — the people complain.  They demand meat.  The manna is no longer enough.  They remember the fish, the cucumbers, and the garlic of Egypt.  But the issue is not food.  It is memory.  Manna is essence — it is Torah.  It is food for the soul.  But the body longs for what it knew in slavery.  The return to Egypt does not begin with chains.  It starts with a craving for the tastes the body once knew.  Jewish Universalism does not shame this desire.  But it reminds us: you cannot reach the Mashiach on garlic alone.  The path to redemption requires accepting the food of heaven — even when it lacks spice.  Only manna leads out of bondage.
And now — the heart of the matter.  The prophets Isaiah and Zechariah spoke clearly: the day will come when all nations will ascend the mountain of God.  When the Torah will go forth from Zion.  When all peoples in Jerusalem will celebrate Sukkot.  When the Name of God will be One.  It is union in light.  God does not call the world to become something else — He calls it to return to what it has always been.  And if the world has already accepted our prophets — if it has accepted Abraham, Moses, and David — then it already stands at the foot of Sinai.
Mashiach will come from the House of David, as the prophets promised.  And Torah will be His law.  And those who walk in light, from any nation, are already part of the path.  We receive not only the converts.  We accept the descendants of the lost tribes.  We welcome all those who feel the truth in their hearts and long to walk alongside us.  Every soul that awakens brings Mashiach closer.  Every movement toward light is already a step of Mashiach.  We do not know the day.  But we know it is near.  He is coming.  Meiyad mamash.
So let us be like Aaron — not burning, but kindling; not judging, but lifting; not guarding the light, but passing it on.  And when we do, Mashiach will come.  And the whole world will say with us: “There is none, there is no one but the One true God.”
Shabbat Shalom.  And may the future be filled with light, for all.