Parshas Tetzaveh 5786: The Flame Within

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Parshas Tetzaveh 

לעוי נשמת האדא בת מרדכי 

The Flame Within 

Parshas Tetzaveh (27:20) opens with the command to light the Menorah, singling out the ner hama’aravi and calling it a “ner tamid.” The Kli Yakar is bothered: why does the passuk emphasize the specific placement of the Menorah outside the Paroches (curtain)? The Kli Yakar explains that the Mishkan’s defining purpose is “ועשו לי מקדש ושכנתי בתוכם”, and each component of the Mishkan had to visibly demonstrate that the Shechinah dwells among Klal Yisrael. The Kodesh HaKodashim housed the Aron and Luchos. Aside from the many spatial miracles of the Kodesh Hakodashim, the Luchos themselves exhibited a tremendous neis. Chazal teach that the inner parts of the letters mem and samech stood suspended in space; clearly an open miracle defying physical law. That was a clear sign that Torah is rooted not in nature, but in Hashem’s ratzon. Outside the paroches there needed to be a visible demonstration as well. The Gemara in Shabbos 22b says the ner hama’aravi was “עדות היא לבאי עולם שהשכינה שורה בישראל,” because although it received the same amount of oil as the other lamps to last until morning, it continued burning long enough to light them the next evening.  

Yet this invites a question. How is the neis of the ner hama’aravi comparable to the Luchos? The floating letters were an undeniable suspension of nature. The single flame that would burn longer than expected seems far subtler. It was not oil-less fire; it was more like an extraordinary endurance. Moreover, as the Ramban writes (27:20), if it went out it would be relit from the Mizbeach. Seemingly, it was even possible for it to go out and clearly required ongoing human involvement. How, then, is this subtly neis comparable to the open wonder of the Luchos? 

Perhaps to understand this, we must ask another question: why is the mitzvah of lighting the Menorah placed here at all, immediately before the Torah turns to the Bigdei Kehunah? It almost reads like an introduction to the Bigdei Kehunah, but what is the connection? The Malbim explains that indeed it is precisely that. The garments clothe the Kohen for the avodah, but clothing alone is external. Koheles (9:8) teaches, “בכל עת יהיו בגדיך לבנים ושמן על ראשך אל יחסר” - one’s garments must be white, and the oil upon one’s head must not be lacking. The oil represents inner illumination, imbued with Torah and performing mitzvos. Before describing the bigdei kehunah, the Torah speaks about the ner hama’aravi because a Kohen must cultivate his inner ner to properly fulfill the role symbolized by the Bigdei Kehunah.  

Like the ner hama’aravi, the inner flame of a Kohen, and everyone in K’lal Yisroel, is also a light that never goes out, while also requiring ongoing maintenance and conscious growth. And, as the Medrash (Shemos Rabbah) states: just as one flame can kindle countless others without diminishing, so too Torah and mitzvos never deplete a person; in fact, it’s what keeps us aglow tamid. 

With this in mind, perhaps we could better understand the message of the neis of the ner hama’aravi. This neis of the ner was not meant to be an everlasting supernatural display. Rather it was meant to capture a more practical “שהשכינה שורה בישראל”. The Luchos, hidden within the Aron within the Kodesh Hakodoshim, represent the “what”. They express that reality ultimately rests on Hashem’s will, transcending physical properties and laws. The ner teaches us the “how”, that Hashem offers us a neis in partnership. It burns tamid, yet it asks to be tended. It is subtle precisely because it reflects how Hashem chooses to dwell “בתוכם”. 

This idea is relevant to Purim as well. The mitzvah of mikra Megillah itself reminds us of the great paradox: Hashem’s presence in this world is really the world existing within His ratzon. The basic “what” that is enduring.  At the very same time, the mitzvos of the day: seudah, mishloach manos, and matanos la’evyonim, draw us into giving of ourselves to keep the ner lit. Purim weaves together both dimensions: the hidden orchestration of Hashem and our active participation to mutually invite the shechina to dwell within us. 

Each of us carries an internal flame that is always lit. It is lit with Hashem’s ratzon, just as the floating letters of the luchos. At the same time, it demands our active involvement to keep it burning brightly through Torah and mitzvos.  

May we merit to recognize the everlasting flame within us and continually feed it, so that our lives themselves become an “עדות היא לבאי עולם שהשכינה שורה בישראל”. 

 

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