From Parsha to Halakha: Tzav – Eternal Flame

 

Parshiyot Vayikra and Tzav spotlight offerings brought on the altar in the Mishkan (Tabernacle). After Parshat Vayikra described the different types of offerings, focusing on the reasons an individual might bring it to the Mishkan, Parshat Tzav focuses on the role of the kohanim (priests). At first glance it seems that the parsha will begin much like its predecessor, with the korban olah, the burnt offering that is entirely consumed on the altar. Yet instead of discussing the offering, the Torah changes focus to the altar’s consuming fire:

“The Eternal said to Moshe, saying: Command Aharon and his sons thus: This is the instruction of the burnt offering, that is burnt atop the altar all night until the morning, and the fire of the altar burns with it.”^[1]

The verses go on to describe the process of “terumat hadeshen” – every morning a priest raises the ashes from the altar and removes them to a pure place outside the camp. The Torah concludes:

“The fire on the altar shall burn upon it, it should not be extinguished, and the priest shall burn wood on it every morning and lay out the burnt offering upon it and smoke the fats of the peace offerings (shelamim) on it. A continual fire shall burn on the altar, it shall not be extinguished.”^[2]

Multiple fires

Rashi turns our attention to the repetition of the word fire and points us to the gemara in Yoma that debates how many individual fires were kindled on the altar daily.^[3] The mishna teaches that there were generally four piles of wood laid out on the altar for four different fires; on Yom Kippur there were five.

The gemara brings disputing opinions. The Sages rule there were generally two fires – a large one for offerings and a small one whose coals were used for the incense offering. On Yom Kippur a third small fire was added for the incense that would be burnt in the Holy of Holies. Rabbi Yossi increases the number by one – there was also a daily fire lit for “kiyum ha-esh,” for preserving the fire. Rabbi Meir adds another to consume the limbs and fats that were not fully consumed the day before – for a total of four daily fires, like the mishna states.

Perhaps the most puzzling fire is the fire lit for “kiyum ha-esh,” to preserve the fire. According to these opinions there are already two, if not three, other fires burning. Surely one or two “back-ups” is enough?

Indeed, Meiri explains that there were only two fires – the main fire and one for the incense. Any remaining limbs and fat from the previous day were burnt in the main fire, and there was no need for a “preserving” fire, since the priests would consistently add to the main fire throughout the day, ensuring it did not go out.

Rashi explains that a third fire was ready in case they needed to add to the original fire to make it larger. Rabbi Shmuel Strashun notes that Rashi seems to base his commentary on an earlier gemara that taught that if there wasn’t anything to burn on the main fire the priests would let it die down, and so they could use this other fire to feed it. Still, he questions why Rashi doesn’t mention a simpler explanation – that there’s a Torah mitzvah that “a continual fire shall burn on the altar,” and since this is its own mitzvah it’s fulfilled with its own fire.

According to Rambam, the verses at the beginning of Parshat Tzav teach us two mitzvot: a positive mitzvah to burn a continual fire on the altar, and a prohibition against letting the fire go out.^[4] He quotes the gemara that states, “Even though a fire came down from heaven, there was still a mitzvah for people to bring fire.”^[5] Accordingly, Rambam accepts Rabbi Yossi’s opinion that there were three daily fires kindled on the altar – one for the offerings, one for the incense, and a third to fulfill the mitzvah that “a continuous fire shall burn.”^[6]

Tamid

Interestingly, Ein Yosef on Sefer HaMitzvot questions what the word “tamid” – perpetual or continuous – means in relation to the mitzvah of “eish tamid” (continuous fire).^[7] Is the mitzvah to light the fire daily, like the tamid/daily offering? Or is the mitzvah to keep the fire burning continuously, like the shewbread that is continuously on the table?

What’s the difference between the two? According to the former, the kohanim are required to light the fire once a day, but there is no mitzvah to rekindle it if it does go out. According to the latter, the fire needs to stay lit- if it goes out it must be rekindled, but if it’s still burning there’s no need to tend to it daily.

Ein Yosef notes that the verse itself contains both elements – “The fire on the altar shall burn, it should not be extinguished,” which teaches that the fire must be continuous, and “the priest shall burn wood on it every morning” there is a daily mitzvah to lay the wood and make the fire.

The Torah continues, “and lay out the burnt offering upon it and smoke the fats of the peace offerings (shelamim) on it.” This seems to indicate, as we noted, that there are several elements to these mitzvot. Yes, the fire is to burn the offerings, but even if there are no current offerings that need to be burned, there is still a daily mitzvah to rekindle the fire and a continual mitzvah not to let the fire go out. As Ibn Ezra explains, the concluding verse inserts the word “tamid” “continual” which adds perpetuity to the daily mitzvah: “A continual fire shall burn on the altar, it shall not be extinguished.”

Rashi adds that someone who extinguishes the fire on the altar transgresses two prohibitions. Gur Aryeh explains that Rashi derived this from the repetition of “it shall not be extinguished.” This is strange, as there are many mitzvot in the Torah that are repeated to highlight different aspects, but we don’t generally count them as separate mitzvot.

It’s possible that Rashi understands there are two separate prohibitions here. Just as there are two positive mitzvot – one to kindle the fire each morning and one to ensure the fire burns continually – there are also two prohibitions – one not to actively extinguish the fire and one against remaining passive and letting the fire go out.

The source

There’s some discussion as to the source of this heavenly fire. Rambam and others indicate that this is the fire that visibly descended from the heavens when the Mishkan was inaugurated.^[8] The gemara explains that the First and Second Temples also had this miraculous, heavenly fire, although the fire in the Second Temple was not as strong and did not actually consume the offerings.^[9]

Sefer HaChinuch teaches that this fire was not a one-time occurrence that was kept burning through the “continual fire.” When the Mishkan was inaugurated, the fire visibly came down from heaven, for all to see. Daily, the fire was not made by humans, but it also didn’t visibly descend from the heavens.

Why must we bring a fire if there is already a miraculous fire on the altar?

Sefer HaChinuch explains that “the great miracles that God, in abundant kindness, does for people are always performed in a hidden manner.” He compares this to the splitting of the sea; even though it was a clear miracle, the verse still informs us that a wind blew the whole night. Why? Shouldn’t the point of a miracle be to highlight God’s intervention?

It seems that God is not interested in faith based on incontrovertible proof, or the faithful who sit back and let God take the wheel. Sefer HaChinuch explains that “a person is blessed according to their actions, when they act according to God’s will.” When people prepare the sanctified shewbread, their ordinary sustenance is blessed. When people prepare for this fire, God blesses them with fire.

Medieval scholars often spoke of four basic elements: fire, water, air, and dirt. Sefer HaChinuch explains that every person needs a certain amount of fire – an elevated or depressed body temperature is a sign something is wrong. But for God to give us what we need and keep us healthy, we must ensure that we do our part.

There are many ways to understand the symbolism of these mitzvot, what they teach us about our own fire – the fire of our Divine service, and the fire of our life force. I prefer to let the reader draw their own conclusions, but I will leave you with one thought.

These verses can be understood to contain four mitzvot, two positive, two prohibitions. Every morning, we begin by removing the debris from the day before, a clean slate, yet the fire must remain burning, at least in some way. We must actively ensure it remains lit, and we must physically rekindle it even if it is still going strong. Similarly, we can’t extinguish it ourselves, but we also can’t stand passively by and allow it to be extinguished. This fire is a gift from heaven, but we can never take that gift for granted, we must be vigilant and tend to it constantly.

[1] Vayikra 6:1-2

[2] Ibid 5-6

[3] TB Yoma 45a

[4] Sefer HaMitzvot Aseh 29, Lo Ta’aseh 81

[5] Tb Yoma 21b, based on Vayikra

[6] Mishneh Torah Hilkhot Temidin u’Musafin 2:4

[7] Mitzvot Aseh 29

[8] Vayikra 9:24. If so there’s some questions as to what happened to it when Israel traveled and the altar was in transit.

[9] TB Yoma 21b