The chapter of Judaism Reclaimed which relates to parashat Tetzaveh exploresa number of activities, such as lighting the menorah and daily korbanot, with which the daily Mishkan workload was scheduled to start and conclude. Several of these activities attract the description 'tamid', which means ‘constant’; a term which sits uncomfortably with the reality that these activities were performed only once or twice a day, in the morning and evening. This difficulty is highlighted by the observation of Rashi, at the start of our parashah, that regular daily events can attract the term tamideven if they are not continuous. Why should this be?
The burnt Tamid offerings, which open and close the daily sacrifices, are explained by Rabbi S. R. Hirsch as representing Judaism's delicate balance between the interests of the nation and the individual. In order for an individual's private korban to be valid, it must be offered in the time-space between these two public Temidim. This symbolises that, while Judaism provides space for individual expressions of worship, such expressions must acknowledge and respect the boundaries set by the Community.
R’ Hirsch cites Talmudic sources which describe how the Sadducees could not accept the public spirit of the Tamid offering, leading them to reject the notion that it is an obligatory national offering. The Sadducees, he continues, maintained that Jews can connect themselves to God only through the written letter of the Torah which is equally accessible to all, and that each individual is empowered to interpret and reject aspects of the Torah as he sees fit. This approach was mirrored by their rejection of the entire concept that halachah, as determined by the Sages, could regulate the efforts of an individual who is seeking to draw close to God through a korban.
Even though the Temidim were offered only twice daily, the description of 'constant' was thus justified by the crucial context they provided for all of the intervening private korbanot. The principle that the subjective religious expression of individuals must accord with the values of the Nation of God, to whom the Torah and its teachings were entrusted.
The menorah's light is understood in both midrashic and kabbalistic literature to represent the 'illumination' provided by the Torah's wisdom. Through the daily kindling of the Menorah, the Torah emphasises that the korban rituals are beneficial only when they are performed in a way that is consistent with the Torah's spirit and teachings.
Rituals, when practised without a proper understanding of their meaning and significance, have an unfortunate tendency to be stripped of their profound spiritual meaning. While it is true that the performance of all mitzvotis enhanced through a deeper understanding of their underlying meaning, awareness of the purpose and function of korbanot is particularly crucial. This is seen from the fact that manner of offering korbanot was repeatedly singled out for criticism by the prophets, who protested that the korban was being reduced to a superstitious ritual that was merely intended to appease God and persuade Him to ignore their sins. In view of this very real risk – that the korban may ultimately distance people from God rather than drawing them close - we can understand why the daily Mishkan service required the constant influence of the Menorah’s light to provide an essential context. An ongoing illuminating reminder for the entire sacrificial service.
The chapter proceeds to discuss the concept of ‘tamid’as it applies to other concepts in Judaism including the ‘constant commandments’ (mitzvot temidiyot), the obligation of Torah study and God’s ‘constant’ renewal of the world.
First posted on Facebook 5 March 2020, here.
