Dear Friends,
A Midrash—a rabbinic commentary giving creative but meaningful explanation to a Torah text—teaches the following:
And thou shalt command the children of Israel that they bring unto Thee pure olive oil beaten for the light (Exod. 27:20). The Israelites declared, "Master of the Universe, it is stated, 'By Thy light shall we see light,' yet You commanded us to kindle lights before You." Rabbi Isaac related an anecdote about a house filled with lighted torches. The master of the house told his servant, "Light some lamps for us in the courtyard.” “But the house is fully lighted,” he replied, “why do you bid me to light lamps in the courtyard?” He answered: “Do it so that the servants will have light.” (Midrash Tanchuma, Tetzaveh 4:1)
At first, our verse seems simple and self-evident. When the lampstand for the ancient Tabernacle and Temple was fashioned, the Israelites were charged to bring light for its kindling. Yet, the people rightly question why God needs light if, after all, God is the Source of light. Didn’t God begin Creation in Genesis, as the mythology offers, by declaring, “Let there be light,” and it was so? If so, on what account does God command the Jews to make more light and, even more confounding, to do so for God?
The Midrash explains that even in a wonderfully illuminated home, meaning earth, there still remains a need for more light on behalf of the workers. “So that the servants will have light"; we are God’s servants in this fable.
The story not only explicates the question of the need for light but also offers another, compelling teaching: the sensitive master supports and provides for her or his community. Just as the master must provide light for his workers – God and the Jewish people – this is applicable widely:
Why? “So that the servants will have light!”
With Shalom,
Rabbi Douglas Kohn
A Midrash—a rabbinic commentary giving creative but meaningful explanation to a Torah text—teaches the following:
And thou shalt command the children of Israel that they bring unto Thee pure olive oil beaten for the light (Exod. 27:20). The Israelites declared, "Master of the Universe, it is stated, 'By Thy light shall we see light,' yet You commanded us to kindle lights before You." Rabbi Isaac related an anecdote about a house filled with lighted torches. The master of the house told his servant, "Light some lamps for us in the courtyard.” “But the house is fully lighted,” he replied, “why do you bid me to light lamps in the courtyard?” He answered: “Do it so that the servants will have light.” (Midrash Tanchuma, Tetzaveh 4:1)
At first, our verse seems simple and self-evident. When the lampstand for the ancient Tabernacle and Temple was fashioned, the Israelites were charged to bring light for its kindling. Yet, the people rightly question why God needs light if, after all, God is the Source of light. Didn’t God begin Creation in Genesis, as the mythology offers, by declaring, “Let there be light,” and it was so? If so, on what account does God command the Jews to make more light and, even more confounding, to do so for God?
The Midrash explains that even in a wonderfully illuminated home, meaning earth, there still remains a need for more light on behalf of the workers. “So that the servants will have light"; we are God’s servants in this fable.
The story not only explicates the question of the need for light but also offers another, compelling teaching: the sensitive master supports and provides for her or his community. Just as the master must provide light for his workers – God and the Jewish people – this is applicable widely:
- The parent guides the child;
- The elder counsels the younger;
- The neighbor helps shovel another’s sidewalk and driveway;
- The spouse nurtures their beloved;
- The community cares for its members.
Why? “So that the servants will have light!”
With Shalom,
Rabbi Douglas Kohn
