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In the beginning of Parashas Beha’alosecha, Rashi asks why the command concerning the Menorah is juxtaposed on the previous parsha (Naso) which details the korbanos, offerings, brought by the Nesiim for the Chanukas HaMishkan, inauguration of the Sanctuary. Rashi comments that Aharon HaKohen was chagrined that every shevet, tribe, was represented by its Nasi, Prince, while he and his tribe, Shevet Levi, were excluded. Hashem comforted him by saying that his and his tribe’s participation in the Menorah service was greater than their sacrifices. This was not the only service performed by Aharon and his shevet. The Yom Kippur service…

Hashem gathers the dispersed of his People, Yisrael. Previously, in the brachah of Geulah, Redemption, the conclusion is: Goeil Yisrael, He redeems Yisrael. No mention of amo – His people. Why is this? In the sefer, Acharis L’Shalom (cited by Achas Shoalti), the author distinguishes between two distinct forms of redemption. When the Jews are worthy and deserving, the geulah is then the result of their having distinguished themselves. They catalyze their redemption through their worthiness. Under such circumstances (chas v’shalom, Heaven forbid) that they are unworthy and undeserving, the geulah will still occur, but only because they have suffered…