There is an interesting circularity in this week’s parashah Tetzavheh. It opens and closes with closely related instructions, but each from a different approach. The commandment states in the first verse that the Israelites must bring the most pure version of olive oil to keep a special lamp lighted, in Hebrew, tamid. Here it is, Exodus 27:20: וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃
V’atah t’tzaveh et b’nai Yisra’elv’yikchueilecha shemen zayit zach kativ lama’or l’ha’a lot ner tamid
“You shall further instruct the Israelites to bring you clear oil of beaten loives for lighting, for kindling lamps regularly
Most of us are familiar with the phrasener tamid at the very end of the verse,which we translate as “eternal light.” The word tamid can be translated as either continuously, without interruption or simply “regularly.” Nachmanides states that the light is always to burn, and that if the Levite checking it in the morning finds it is out, it must be rekindled. Another commentator, Ba’al HaTurim states this must happen even on Shabbat. When we put all of this together, we can reach the modern conclusion that the light, which appears in most synagogue sanctuaries, represents the eternal presence of God.
While the translation says the Israelites are instructed to “bring” the oil, in fact the word v’yikchu technically means “to take.” This instruction is the same one given in last week’s Torah portion, Terumah, in which they are instructed to “bring” gifts for the building of the Tabernacle. Commentary states the real instruction is for each person to “take” from themselves what they feel can be given to create a special space for God in the community. The same can be interpreted in this week’s command to “take” pure oil from themselves to establish the symbol of God’s eternal presence. The commandment in each situation is not about the specific amount a person should donate, but each person deciding themselves what they are willing to contribute to the community. The generosity of the Israelites in these two Torah portions is meant to be a model for all of us.
The second verse of this Torah portion declares it is Aaron and his sons who must do the constant work of keeping this special lamp constantly lit. Part of the obligation of the priesthood is the constant reminder to all the people of God’s presence. This is seen as needed in order for the Israelites to keep in mind the requirement of fulfilling God’s commandments.
The circularity at the end of the Torah portion occurs with a command to Aaron to burn incense on the lamps that he must make sure are constantly lit. This is a sacrifice to God and serves as a reminder to the priests that they are laboring on behalf of God. The first use of the word ner (lamp) is focused on providing for the people the eternity of God’s presence. The use of ner at the end of the Torah portion is focused on the priests showing God their dedication to keep God’s presence going. All of this is connected to the general theology, especially in Leviticus, that the strength of God’s presence depends on the people, on us. The Ner Tamidis the reminder that God exists, but our actions determine the intensity of God’s presence. Today, of course, we no longer have a priesthood. The eternal lights are usually electronic in synagogues, so there is little work to keep it lit. As a result we tend to forget that the ner tamidis a reminder of our moral and ritual obligations.
There is an interesting possibility of who are our modern reminders of God’s presence, which should make us consider our obligations to God’s commandments. A section of Jewish tradition uses Gematria to connect different sets of words to important ideas. Gematria uses the numerical values of the Hebrew letters to see what words and phrases are connected. Here is an example that some might see as the answer to who is supposed to use lights to remind us of God. The Hebrew word that opens this Torah portion, t’tzaveh, which means “command,” has a numerical total of 501. The phrase nashim tzaveh which means “women are commanded” also has the numerical total of 501. A Gematria commentator sees this as a connection to the women’s obligation to light Shabbat candles. Rather than seeing that as simply a woman’s ritual, we can interpret that as a declaration women are the post priesthood provider of a remindance of God’s presence, pushing us to remain aware of our Torah based obligations.
If we put this in a modern context, we must work hard to stop the physical and verbal denigrations of women. Their suffering is a reminder of our failure to acknowledge the Divine presence as well as our failure to fulfill a commitment at least to morality. Perhaps the true light that women provide for us today is not simply a physical light in a room, but a light into our darkened hearts and minds.
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The Jewish Observer 
What Is Our Eternal Light?
Posted in Torah commentary, tagged Eternal light on March 2, 2020| Leave a Comment »
There is an interesting circularity in this week’s parashah Tetzavheh. It opens and closes with closely related instructions, but each from a different approach. The commandment states in the first verse that the Israelites must bring the most pure version of olive oil to keep a special lamp lighted, in Hebrew, tamid. Here it is, Exodus 27:20: וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃
V’atah t’tzaveh et b’nai Yisra’elv’yikchueilecha shemen zayit zach kativ lama’or l’ha’a lot ner tamid
“You shall further instruct the Israelites to bring you clear oil of beaten loives for lighting, for kindling lamps regularly
Most of us are familiar with the phrasener tamid at the very end of the verse,which we translate as “eternal light.” The word tamid can be translated as either continuously, without interruption or simply “regularly.” Nachmanides states that the light is always to burn, and that if the Levite checking it in the morning finds it is out, it must be rekindled. Another commentator, Ba’al HaTurim states this must happen even on Shabbat. When we put all of this together, we can reach the modern conclusion that the light, which appears in most synagogue sanctuaries, represents the eternal presence of God.
While the translation says the Israelites are instructed to “bring” the oil, in fact the word v’yikchu technically means “to take.” This instruction is the same one given in last week’s Torah portion, Terumah, in which they are instructed to “bring” gifts for the building of the Tabernacle. Commentary states the real instruction is for each person to “take” from themselves what they feel can be given to create a special space for God in the community. The same can be interpreted in this week’s command to “take” pure oil from themselves to establish the symbol of God’s eternal presence. The commandment in each situation is not about the specific amount a person should donate, but each person deciding themselves what they are willing to contribute to the community. The generosity of the Israelites in these two Torah portions is meant to be a model for all of us.
The second verse of this Torah portion declares it is Aaron and his sons who must do the constant work of keeping this special lamp constantly lit. Part of the obligation of the priesthood is the constant reminder to all the people of God’s presence. This is seen as needed in order for the Israelites to keep in mind the requirement of fulfilling God’s commandments.
The circularity at the end of the Torah portion occurs with a command to Aaron to burn incense on the lamps that he must make sure are constantly lit. This is a sacrifice to God and serves as a reminder to the priests that they are laboring on behalf of God. The first use of the word ner (lamp) is focused on providing for the people the eternity of God’s presence. The use of ner at the end of the Torah portion is focused on the priests showing God their dedication to keep God’s presence going. All of this is connected to the general theology, especially in Leviticus, that the strength of God’s presence depends on the people, on us. The Ner Tamidis the reminder that God exists, but our actions determine the intensity of God’s presence. Today, of course, we no longer have a priesthood. The eternal lights are usually electronic in synagogues, so there is little work to keep it lit. As a result we tend to forget that the ner tamidis a reminder of our moral and ritual obligations.
There is an interesting possibility of who are our modern reminders of God’s presence, which should make us consider our obligations to God’s commandments. A section of Jewish tradition uses Gematria to connect different sets of words to important ideas. Gematria uses the numerical values of the Hebrew letters to see what words and phrases are connected. Here is an example that some might see as the answer to who is supposed to use lights to remind us of God. The Hebrew word that opens this Torah portion, t’tzaveh, which means “command,” has a numerical total of 501. The phrase nashim tzaveh which means “women are commanded” also has the numerical total of 501. A Gematria commentator sees this as a connection to the women’s obligation to light Shabbat candles. Rather than seeing that as simply a woman’s ritual, we can interpret that as a declaration women are the post priesthood provider of a remindance of God’s presence, pushing us to remain aware of our Torah based obligations.
If we put this in a modern context, we must work hard to stop the physical and verbal denigrations of women. Their suffering is a reminder of our failure to acknowledge the Divine presence as well as our failure to fulfill a commitment at least to morality. Perhaps the true light that women provide for us today is not simply a physical light in a room, but a light into our darkened hearts and minds.
Read Full Post »