Our Gemara on Amud Aleph tells us that the Menorah in the Temple had a stone before the candelabrum, and it had three steps upon which the priest would stand and prepare the lamps for kindling.

What is the meaning of these steps? It is especially curious because, as I heard Rabbi Rosner remark in his Daf Yomi shiur, the altar was forbidden to have steps (Shemos 20:23).

According to Toras HaOlah (I:19), the use of a stone itself represents a basic block of matter—namely, the entire world—and is reminiscent of the even ha-shesiya, the foundational stone of the earth found in the Holy of Holies. The three steps represent the three dimensions of process which uphold the world: spiritual truth and ideas, which are pure Torah; the formation of guiding principles, that is, Torah in its regulatory and halachic sense; and finally, the realm of action, which is the most physical realm, mitzvos and avodah. This can be thought of as Briah, Yetzira, and Asiyya, or machashava, dibbur, v’maaseh.

He adds a final thought. The wicks for the Menorah were made out of the worn-out, used priestly garments. This tells us that even the remnants of a mitzvah continues to burn bright. The after-effects of the performance of a mitzvah lead to continuous enlightenment.

I will add a comparison between the altar and this stone. The altar represented service to God. In serving God, one goes gradually up and ascends a ramp. There can be no rush jobs in approaching God—at least on our side (see blogpost Psychology of the Daf, Menachos 27). The Menorah is God’s enlightenment back to this world from the Torah. Enlightenment and the various manifestations of Torah can happen in quantum leaps, so steps are appropriate.