Rabbi Paul L. Saal
Congregation Shuvah Yisrael
Bloomfield, CT

An old television and radio commercial for a popular budget-priced hotel used to end with the tag line, "come on in; we'll leave the light on." The line, delivered in a friendly down-home tone, communicated a certain welcome and hominess, as if to say you're away from all that's familiar, so stop in and we will be your surrogate family.  In a kind of odd parallel Parashat Tetzaveh begins with the detailed instructions concerning the contents of the Mishkan, Israel's portable site of worship as they wandered through the dessert of Sinai. The very first consideration is the Ner Tamid, or eternal light. What is the reason for this light designated to shine from dusk to dawn? Is it possible that God is saying, "you're not in Egypt anymore, come stay with me."

One thing is clear, the Ner Tamid was not meant to meet the needs of God; he certainly is not afraid of the dark. Rather the light was meant to remind Israel of its reciprocal relationship of love with the Creator of the world, who redeemed them from bondage to Pharaoh. According to Midrash Shemot Rabbah, God explained that He did not need the Ner Tamid but wanted it "in order that you may give light to Me as I give light to you." Following this line of thought the Ner Tamid becomes a perpetual symbol of Israel's eternal relationship of love and loyalty to the One whose name they bore. The small perpetual flame is a reminder of the great blaze of Sinai.

A related understanding is that the Ner Tamid is an ongoing reminder of the presence of Hashem that went before Israel in a cloud by day but in a pillar of fire at night. The light of God's presence could be seen by all who transversed the highways and byways of the Sinai wilderness. It is as though the perpetual flame was not only a reminder to Israel of God's love and protection for them, but also a sign to the remainder of the human family of Hashem's covenant with Israel, a covenant grounded in the Torah.

One Midrash asserts that the eternal light is a symbol of Torah's instruction to Israel. "The words of the Torah emanate light to those who study." Whenever Jews study Torah the light of Sinai shines anew and afresh in our midst! The light carries the illumination of countless generations of Jewish sages and communities that have kept the teachings of Torah alive and relevant dor l'dor (from one generation to the next).

Still it has been asserted that the study of Torah is not enough. The fifth chapter of Pirke Avot contains parable after parable that demonstrate that the Jewish ideal is Torah knowledge matched with Torah practice and deeds. So this second understanding might be stated that, "If one performs a mitzvah it is as though one had kindled a light before Hashem."

A third understanding is that each person carries a spark of the Divine; therefore the human nefesh or soul is the lamp of God. Hashem's love and compassion emanate a light that becomes visible in the hopes and positive aspirations and needs of another human being. Every time we treat another person with love, respect, care and dignity, Hashem's image inside them shimmers with light and ignites our own divine light.

Finally, we are reminded of Messiah Yeshua, who came filled with the light of Hashem. The first chapter of Besorat Yochanon mixes metaphors referring to Yeshua as both the incarnate Torah and the light of Hashem simultaneously. His presence compels us to study Torah to show ourselves approved, and to live in the reality of that approval. The light in the earthly Mishkan pointed forward to the greater light that should illumine our hearts. Through Talmud Torah (the study of torah),kiyum mitzvot (the doing of sacred deeds), and kibbud habriyot (responding to God's image in each person) we illumine the Ner Tamid within us. By placing one in our synagogues we send a clear message, "God is here, come on in we'll leave the light on."

To read or hear other drashot by Rabbi Paul L. Saal go to http://shuvah.org/blog/