Three Parshios Of Menorah

The Torah commands the lighting of the Menorah in three distinct parshios, Tetzaveh, Emor, and Behaloscha. Are these repetitive commands, or does each serve a unique purpose? While both Rashi and the Ramban agree that these passages do not simply repeat themselves, they differ fundamentally on what each parsha comes to teach us.

 According to the Ramban (see Emor 24:2 and beginning of Behalsocha,)  there is one primary commandment to light the Menorah, which is introduced first, and the subsequent portions add layers of detail. In Titzaveh the Torah tells us the primary commandment to kindle the menorah. In Emor the Torah adds crucial practical details. It either introduces an ongoing obligation for Bnei Yisrael to donate oil beyond the initial Mishkan campaign, or it establishes a law that the lighting must occur specifically on the physical Menorah structure, rather than just lighting flames on anything.

Rashi views these parshios as entirely distinct parshios. Rashi in Emor (24:2) says the command in Emor is the actual commandment to kindle the lights. The parsha in Titzaveh  mentions the menorah merely as part of the  blueprint and construction phase of the Mishkan but not as a command to actually light it. 

What does Behalocha add? The Ramban says since the Torah just finished details of the inauguration of the Mishkan, the Mishkan is the subject at hand, therefore, the Torah here adds a few more details about the menorah. This fits with the Ramban's approach that the additional parshiot just add details to the basic law of lighting the menorah. According to Rashi however, Behalosha also teaches us something different.  Rashi opens his comment on the parsha, פרשת המנורה, this is not a command to light the menorah but is a command about the cheftzah of the menorah itself. The main possuk is וְזֶ֨ה מַֽעֲשֵׂ֤ה הַמְּנֹרָה֙ מִקְשָׁ֣ה זָהָ֔ב עַד־יְרֵכָ֥הּ עַד־פִּרְחָ֖הּ מִקְשָׁ֣ה הִ֑וא (see Or HaChayim asks why it is repeated but according to Rashi in the other parshios it was a detail, this is the main command.) The possuk of lighting is only to illustrate how the lighting also plays a role in enhancing the creation of the menorah. How? The Torah describes the menorah in Terumah as the middle being the גוף of the menorah with 6 branches extended outward. How is this apparent in the menorah after it is assembled? That is what our parsha adds the lighting is toward the face of the menorah, toward the middle of the menorah. This also answers the question of the Or HaChayim why the Torah doesn't use the terminology of a command but rather just a passive voice, "when you light, the flames will cast their light," why say an active command? Because the parsha is not coming to say a command to light the menorah but rather to describe the cheftzah of the menorah. This explains how Aharon's מדליק ומטיב את הנרות is greater than the nesiem for he gets to create the cheftzah of the menorah, to inaugurate the menorah, on a daily basis when he prepares and kindles the lights in a way that is reflective of the cheftzah of the menorah on a daily basis (based upon Likutay Scihos volume 28.)