All Fired Up

This week’s Sedra continues to speak at length about the Avodos Hakarbanos and although the subject matter is a little removed from our consciousness, if we pay close attention to the way the Torah speaks about these Halachos, we can certainly gain insight that apply even as we wait for the Korbanos to once again be a part of our lives.

Indeed, as we learn the first few Pessukim of this Parsha, something of a trend becomes apparent. The Torah begins by speaking about the Hekter Emurim of the Korban Olah, in which the innards of the animals brought as Korbanos were burned on the Mizbeach overnight. In doing so, though, the Pessukim mention the fire of the Mizbeach multiple times, sometimes using the term Esh and sometimes variations of the word Hakada, which means burning.

Rashi, on the words “V’Haesh Al Hamizbeach Tukad Bo”, actually counts four separate times, in the span of six Pessukim, that the Torah mentions the Esh Hamizbeach, and notes that the Gemarah in Yoma discusses why each was necessary. While this is of course true, and each of the Drashos brought in the Gemarah teach us vital Halachos regarding Korbanos and the Mizbeach, these Dinim could have been taught in other ways, yet the Torah chose to use words connected to the fire of the Mizbeach. This would seem to indicate that there is perhaps a message to be sent through the flames of the Mizbeach, so to speak.

This notion is further bolstered by the Halachos pertaining to the fire itself. The Passuk tells us, very clearly, that the fire is to be a permanent fixture: “Esh Tamid Tukad Al Hamizbeach Lo Sichbeh,” the flame is never to be extinguished. So important is this permanent fire that the Mishna in Avos relates a Nes that allowed it to exist: the Bais Hamikdash was open-air, it had no roof, yet the rains that fell never affected the Atzei Hama’aracha, ensuring that the fire on the Mizbeach was in fact perpetual.

In fact, the very nature of the Mishkan itself raises an interesting quandary regarding this Mitzvah. As we know, the Mishkan was something of a portable structure—it was disassembled when Bnei Yisroel travelled in the Midbar, and reassembled when they reached their next destination. This being the case, how could the Esh Hamizbeach remain constant when the Mizbeach was being transported? Chazal, in Torah Kohanim, explain that this was made possible either by placing a special copper vessel atop the flame as the Mizbeach was carried, or by placing the actual flame in a special Kli that would be carried separately. So important was the dictate of “Lo Sichbeh”, then, that it was in fact preserved even as Klal Yisroel traveled in the Midbar.

Given these facts—that the Torah repeatedly speaks about the Esh Hamizbeach as being ever-present, and that there were Nissim that took place in order to ensure that this was the case—it seems clear that the Torah is sending us a message and wishes us to learn something from the fact that the Esh Hamizbeach was an enduring flame. We must then ask ourselves—what might that message, and its corresponding lesson, be?

Before exploring the essence of the Esh Hamizbeach, however, we must also take note of the fact that in general there seems to be a deep connection between Korbanos and fire. As we read all the Pessukim relating to Korbanos, there is a phrase that is used many times in reference to the Korbanos themselves: “Re’ach Nichoach Ishe L’Hashem.” The word “Ishe” refers to the actual Korban itself and Rashi, at the beginning of Vayikra, tells us: “Kol Ishe Lashon Esh.” It seems then that there is an inherent link between Korbanos and fire—an idea that certainly warrants further exploration.

The Sefer Ksav V’Hakabala explores the implication of various words found throughout the Torah as they relate to their context. In explaining the word “Ishe” as it relates to Korbanos, he points to a Passuk in Yeshayahu: “Zichru Zos V’Hisashishu”, which means “Remember this and be strengthened.” The word Esh, then, is connected to the concept of Chizuk, being strengthened or standing fast. It follows then, that when the Torah uses the term Esh, or focuses on the existence of a fire, there is an implication of being strengthened.

With this idea in mind, let us explore the Esh Hamizbeach.

The Torah tells us “V’Haesh Al Hamizbeach Tukad Bo Lo Sichbe,” the flame upon the Mizbeach was to be constant. If we are to understand that Esh is connected to Chizuk, to strengthening oneself, perhaps the message of the Esh Tamid relates to our ability to exist as Bnei Aliyah in the world around us.

The Mizbeach is the spot on which a Beheima, a physical being, is brought as a Korban and elevated, becoming Kodshei Kodashim. The only way for this to occur, say the Torah is for there to be an Esh Tami, a constant presence of Chizuk. If we, the physical beings that we are, wish to rise to the level of Kodshei Kodashim, elevating ourselves to become closer to Hashem, we too must take the lesson of Esh Tamid. We cannot hope to be successful in our mission, achieving new heights in areas of Ruchnias, if the Esh is allowed to die. If we cease being Mechazek ourselves against the world around us, then we will be unable to face the challenges posed by the Yetzer Harah and fall short of our goal.

This idea, while powerful, is somewhat daunting: how are we in fact supposed to maintain and Esh Tamid, a constant presence of Chizuk in our Avodas Hashem? A variation of this question is addressed by the Kedushas Levi in Parshas Yisro, and his answer may also allow us to understand the connection between Korbanos and Esh.

The Torah mandates us to be ever-mindful of the Shechina itself, as the Passuk says: “Shivisi Hashem L’Negdi Tamid.” This precept, that we are to live as if the Shechina is in our midst constantly, is in fact the very first Halacha brought in Shulchan Aruch, indicating that the charge of the Passuk goes beyond a Midas Chassidus and is in fact something of a Chiyuv. Asks R’ Levi Yitzchok: how are we supposed to fulfil this Chiyuv? How is it possible for one to live with an awareness of Hakadosh Baruch Hu at all times? Can one really be expected to direct his thoughts toward Hashem at every moment?

R’ Levi Yitzchok answers that one can indeed lead such a life, but there is only one way to make it possible. When one serves Hashem, with the mindset of creating a Nachas Ruach and Taanug for the Ribbono Shel Olam, that Taanug itself will be Me’orer him to be able to indeed be an embodiment of Shivisi Hashem L’Negdi Tamid.

The Esh on the Mizbeach was eternal, symbolic of the unwavering Chizuk necessary to elevate the mundane and become Kodshei Kodashim. Lest we lose hope of being able to fulfil the mandate of “V’Haesh Al Hamizbeach Tukad Bo Lo Sichbe”, the Torah refers to Korbanos as Esh as well. As the Kedushas Levi taught us, the key to maintaining constant Chizuk is our Avodas Hahsem. The Korbanos, which are themselves a tool of bringing Nachas Ruach and Taanug to the Borei Olam are Esh: “Re’ach Nichoach Ishe L’Hashem.”

The message is thus clear: if we wish to reach new heights in Ruchnias, to elevate ourselves above the Olam Gagashmi, we need the constant Chikzuk that can be reached only through focused Avodas Hashem. When we put our minds and hearts into Torah, Teffilah and Mitzvos, not merely to check off boxes but to bring Taanug to Hashem, we are Zoche to the Esh Tamid necessary to reach our goal.

Though we cannot see the Esh of the Mizbeach, and do not merit to bring Korbanos, we can use the Pessukim to reaffirm this message in our own lives. If we dedicate ourselves to Avodas Hahsem for the right purposes—L’Asos Nachas Ruach L’Yotzro—we too can elevate ourselves, reaching heights previously unimagined. The fire of Chikzuk will burn bright in our lives, allowing us to become the proverbial Re’ach Nichoach Ishe L’Hashem.