The Pasuk tells us that Moshe was told by Hashem to command the Bnei Yisroel, that inorder to light the Menorah, they must take, pure, pressed olive oil for illumination.
Comes along the Midrash Rabbah(36) and compares the olive to Yisroel.
One takes it off its tree, then one bangs it, crushes it, grinds it... only then one receives what he wants from the olive, its oil.
Comes along the Medrash Rabbah(36) and says, the same is by Am Yisroel.
The Nations of the World come and attack us, beat us up, try to destroy us, only then does the Bnei Yisroel do Teshuvah. And Hashem comes and saves Am Yisroel.
Comes Rav Shmuel Mei Sochoctov (Shem Mei Shmuel), and asks, that from the
Midrash, it seems that the Bnei Yisroel, only do Teshuvah because they are forced to do it, this is not praise yet it sounds like a negative point in Am Yisroel, that they don't do Teshuvah out of love ?
Comes along Rav Shmuel and explains that if Yisroel would do Teshuvah out of pain and troubled times, our question would be good on the Midrash, that this doesn't seem like a good Teshuvah.
Therefore the Chazal come along and compare Yisroel to an olive.
Just like by an olive, one can't say that the olive oil only comes from the process done on the olive, but the olive had oil inside the Pesolet. When one gets rid of the Pesolet, one sees the oil that was held in the olive.
The same is by Yisroel, deep inside them, in their roots, they are pure, however sometimes some Pesolet sticks to them. Therefore, bad times come upon Yisroel to get rid of that Pesolet, than the good is seen within.
We are wrong in thinking that it is the banging and hard times that change the person to be good, yet they are used to reveal the true inner-ness, locked deep down in ones soul.
Let us work upon ourselves to reveal this inner-ness, even not in hard times.
We also must understand, no matter how far from Judaism someone may be, there is always a way back. Since deep in ones inner-ness, the light is still burning.
As the Gemarah says in Horias (13:b), Rav Yochanan says that the olive makes one forget his learning of 70 years, while olive oil returns the learning that may have been lost for 70 years.
What is meant by this ? Comes Rav Shlezinger (Aileh Hadvarim) and explains that one who learns Torah, yet he doesn't teach it to others, and he keeps it in himself, like an olive, the oil is inside him, he would then loose the Torah that he learnt.
However, if he takes out that oil and uses it to light the Menorah, and he passes on what he learned and teaches others, not only will he merit his learning, but he will also have the ability to reveal lost Torah.
Let us all learn from this, when we see a Jew who wants to learn, let us help him in learning. And not say, maybe its better that I learn myself, because I can cover more ground. Rather let us share our Torah with others less fortunate, and by doing this, we will reveal more Torah to the world.
Then we will be able to "Lehadlik Ner Tamid". Light the everlasting light, for Torah is Ohr. The same Ohr is found deep down in every Jew, we just have to get rid of the Pesolet.
Than one would accomplish,
Leh Haalos Ner Tamid.
The Pasuk tells us that Hashem commanded to make "Pituchei Chotam, Kodesh La Hashem".
Comes the Gra"h (Kol Eliyahu)and brings down from what it says in Gemarah Taanis(2:a), 3 keys were left in Hashem's hands, and the rest were given to a Shaliach.
1) The key of Chayah - for it says "Vayiftach Hashem Eis Rachmah".
2) The key of Geshamim - for it says "Yiftach Hashem Eit Otzro Hatov".
3) The key of Techias Hameisim - for it says BePitchei Ani Eis Kevurosheichem".
Since everything is hinted in the Torah, this is also.
In our Pasuk, when it says "Pituchei Chosom", it comes to hint the Rashai Tayvos:
Chet - Chaya
Tuf - Techia (Hameisim)
Mem - Matar (Mayim)
Comes the Gra"h and says that "Pituchei Chosom", these keys, were left, "Kodesh La Hashem", and they were not put in another's hands.
We know that since now - a - days one is unable to bring Karbanos, ones Tefilah is used instead of the Karbanos.(Mecaber in Shulchan Aruch)
One is therefore required to wear proper clothing while he is engaged in Tefilah.
And one should wear special, nice clothing for his Tefilah.
Rav Reuven Margoliot comes and says, from this Mechaber, there is a Mekor for wearing the Gartel while Davening, since pants, shirts, and Kipas everyone always wears.
These are not special clothing for Davening, therefore one should also add on the Avnet (Gartel) to be similar to the Cohanim in their service.
Where do we find this in the Gemarah?
So in Meseches Shabbos (Daf 9:b) the Gemarah deals with the reasoning of one needing to wear a special belt when Davening, from the Pasuk of "Hachon Likrat Elokecha Yisrael". That one should dress well before Hashem.
Comes Tosfos (10:a) and says from here it is a proof that one needs to wear a belt, and he brings down the reason from the need for ones heart not seeing his Ervah, there must be a separation. And the case of the Gemarah is talking about people wearing robes, thus a need for a separation, yet those that wear pants, don't need this special separation.
Yet the Ran comes and says that even one who wears pants, still needs a Gartel for "Hichon Likrat...".
Comes the Bach and tries to answer up the Machzor Vitri, from the case that one may say Kerias Shema when in a pool of water, even though he has no Hefsek, between his heart and Ervah, while some say that the water needs to be murky.
Comes the Bach and says only by Kerias Shema there is a Machlokes, yet by Tefilah all agree. Since Tefilah has an additional Halacha of Hikon, and the Bach says they are all one Halacha, that since we have Hikon, one must make sure that his heart doesn't see his Ervah. And the pants are enough according to the Machzor Vitri, because then his heart doesn't see his Ervah.
Opposite the Ran's opinion that Hikon tells always need a Gartal, yet the Machzor Vitri comes and explains (according to the Sefas Emes), that our Gemarah is talking about one using his hands to separate, that is Davkah a lacking in Hikon, yet if one would wear pants, that would be good.
This Machlokes of the Reshonim brings us to the Halacha in the Shulchan Aruch (O.C. 91:2) that one is required to wear an Avneit (Gartel), even if he is wearing a belt during Tefilah, even if his heart doesn't see his Ervah, because of Hikon.
Thus the Mechaber is holding like the Ran in Mesechat Shabbos.
The Mishneh Berurah (91:2:4)says that Bedeived, if one Davens without a Gartel, he is Yotzay. Continues the M.B. and writes that the Rabbeinuh Yerucham brings down that if one usually does not wear a Gartel during the day, also for Tefilah one doesn't need to wear it. Yet one who does wear it, it is Minhag Chasidut.
Thus Hikon would be telling us to dress formally when Davening to Hashem.
Yet the Shulchan Aruch says that Hikon tells us to wear it.
There is even a special Beracha that one says prior to his Tefilah in the morning, "Baruch Ozer Yisroel Begvurah". The Sefer Otzar Dinim Uminhagim brings down, that when one wears a new Gartel, he should also say this Beracha.
(This Halacha Byte was adapted from Rav Frand, and Sefer Otzar Dinim Uminhagim by Rav Yehudah D. Eisenstein)
(For any Halachik question, the above should not be used to make ones decision, but a competent Halachik authority should be asked.