The Personal Menorah

And you shall command the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously.                                Exodus 27:20

Kli Yakar (17^th century) poses a number of questions on the opening verse of the parasha. Among the questions are the following: why is it that specifically the mitzva of preparing the oil for the menorah is given to Moses personally? Why does this mitzvah appear here, before the tabernacle has been made?

My father explained that the menorah symbolizes the light of Torah. The lesson of the verse is that we must not wait until the Tabernacle has been built to prepare the light. We must kindle the light of Torah at all times, even when we have no tabernacle or temple. For this reason, the Torah uses the word t’zaveh (shall command), the future tense, to teach us that ensuring the light of Torah is an obligation for all generations. This symbolism explains the personal nature of the command as well: the responsibility for keeping the light of Torah and guaranteeing that it will “shine continuously” applies personally to every Jew and should not be delegated.

Continuous Light

And you shall command the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously.                                                        Exodus 27:20

Ba’al haTurim points out that the gematriya of the words ner tamid  (a continuous light) equals the gematriya of the word b’Shabbat (on Shabbat).

My father commented that the Ba’al haTurim teaches us the commonality between Shabbat and the menorah. Shabbat enlightens the rest of the week and brings sanctity to the week days. So too, the light of menorah, representing Torah, though lit in the sanctuary, spreads its sanctity into our daily lives.

Further, Ba’al haTurim notes that the word l’ha’alot (translated “to make”, though literally, “to raise”) is spelled without the letter vav, which would be the full spelling of the word.  The reason, says Ba’al haTurim, is to teach us that even if six of the menorah’s candles are extinguished, the central one burns continuously.

The menorah symbolizes wisdom and knowledge. The six candles represent knowledge and wisdom other than Torah, which have validity and contribute to the welfare of mankind. The central branch represents Torah.  The six candles were inclined towards the central candle, symbolizing that other forms of knowledge must be subservient to and influenced by Torah.  All forms of wisdom have the potential to bring benefit for mankind, but only when they are tempered by the light of Torah.  Otherwise, wisdom has the potential to be destructive.

Other forms of wisdom depend upon the Torah, the Torah does not depend upon them. Therefore, the central candle shines continuously.

Three Temples , One Verse

And you shall command the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously.    Exodus 27:20                  

Ba’al haTurim notes that the word “catit” (pressed) is composed of the letters whose gematriya is 410 (the second and third letters: yod and kaf) and 420 (the first two letters: kaf and taf) corresponding to the number of years the menorah was lit (the 410 years of the First Temple, and 420 years of the Second).

Some question why the verse hints at the First and Second Temples, but not the Third (may it be built speedily in our days).

My father explained that the Third Temple is implied in the closing words of the verse “to make a light shine out continuously,” since the Third Temple will be eternal.

Lessons of the Ark

Make an ark of acacia wood, two and a half cubits long, two and a half cubits wide, and one and a half cubits high. Cover it with a layer of pure gold on the inside and outside, and make a gold rim all around its top.                                   Exodus 25:10

Ba’al haTurim notes that all the measurements of the ark are in half-amot. There is a symbolic lesson: even one who is engaged in Torah study must understand and appreciate that his own study of Torah is insufficient, it is incumbent to teach others and to fulfill mitzvot as well. The further lesson is that no matter how much one delves into Torah study, he cannot achieve perfect knowledge, since the Torah’s source is the Divine intellect.

The verse instructs that the ark be covered with pure gold, but omits the word “pure” concerning covering the poles. [Exodus 25:11-15] The lesson is that those who hold the Torah, the sages of the generation must be pure, and engage in the study of Torah for its own sake. However, those who support Torah, even if they do so out of selfish motivation and not for the sake of Torah, nonetheless, they remain Torah supporters.

Building a Holy Place

And they shall make an ark of acacia wood, two and a half cubits long, two and a half cubits wide, and one and a half cubits high. You (singular) shall over it with a layer of pure gold on the inside and outside, and make a gold rim all around its top.    Exodus 25:10-11

Israel was commanded to make the ark before building the Tabernacle itself, teaching that the purpose of the Tabernacle was not the structure itself, but containing the ark was the purpose. Building a holy place is not to confine holiness, but to allow holiness to come forth, to radiate, to inspire and to guide.

                The verses which describe the crafting of the ark switch from plural to singular.

My father explained that the Torah wishes to stress that it is the obligation of all Israel to support Torah (represented by the ark). Thus, the Torah presents the requirement of making the ark in the plural. However, each individual has his/her own obligation to continue to support Torah. One may not assume that others are maintaining the ark, but must take the personal responsibility. Hence, the Torah moves to the singular form in verse 11.

Similarly, verse 16 states:

And you (singular) shall put into the ark the testimony which I shall give you.

While the verse is addressed directly to Moses, since it is he who will actually place the “testimony” in the ark, the use of the singular also stresses that it is the obligation of the individual to insure that the ark indeed contains the testimony, and that the Torah remains at the center of Jewish life.

Dual Commitment

And they shall make an ark of acacia wood …                                                Exodus 25:10

The first vessel for the Tabernacle which God commanded to be made was the ark, which was to hold the Torah. However, the main purpose of God’s design was not simply to store the Torah in the ark for safekeeping, but to implement Torah in the daily lives of the Children of Israel.

Therefore, we first read Parashot Yitro and Mishpatim , which deal with how one should live as a Jew. Torah obligates us to fulfill duties to God and to man. In Yitro, we read of God’s revelation at Sinai and the Israelites’ acceptance of His Torah. Parashat Mishpatim  deals with the economic and social structure of the nation of Israel, primarily with bein adam l’havero [between man and fellow man].

The parashot dealing with building a holy place necessarily follow the parashot which set out our duties towards God and fellow men. Sanctity cannot be created without this dual commitment. 

The Multicolored Cover

And rams’ skin dyed red, taḥash skins and acacia wood.

                                                                   Exodus 25:5

The upper cover of the Tabernacle was made of the skins of an animal called “taḥash” (generally translated as “seal skins,” though some translations, such as ours, merely transliterate the word).

Rashi, quoting our Sages, comments that taḥash was an animal which existed only for the time the Tabernacle was built, and whose skin was multicolored.

Maharal of Prague comments that the coverings of the Tabernacle were its essence, since the Torah calls the Tabernacle a tent.

My father commented that building the place of sanctity requires a range of colors, Israelites of different viewpoints and opinions must all contribute and participate in constructing the Temple/Mishkan, and all will be united by its sanctity. However, without sanctity, the divergent approaches and opinions can cause disunity and be destructive, rather than constructive.

Our Sages [Babylonian Talmud, Shabbat 28 a-b] teach that the taḥash was a kosher animal. My father explained that the lesson is that sanctity can be attained only through fit (the literal translation of “kasher”) means.