출애굽기 27:20의 무사르

להעלות נר תמיד. The Torah here indicates that we will never be without the eternal light, even though the Temple may be in ruins due to our many sins. It remains a duty for us to kindle a symbolic eternal light in our synagogues which are called miniature sanctuaries in the parlance of our sages. This light is to burn from evening to morning and during the times when prayers are being recited. Nowadays prayers take the place of animal sacrifices. I believe that this Rabbinic commandment to light an eternal flame in the synagogue is mentioned in the famous book Menorat Ha-Maor. Rabbi Menachem Ha-Bavli wrote that the reason for this commandment is that since the sacrificial service had to be performed with particular intents, and the vestments were worn exclusively for such service, wearing them would jog the priest's memory ensuring he would have the correct thoughts when he performed his part of the service.

First of all, the episode of the serpent, who spoke lashon hara of the Holy One Blessed be He and thereby brought death to the world. And (Bereshith 29:20): "If G-d will be with me and guard me," concerning which Chazal have said: "if He will guard me against lashon hara." And the episode of Joseph (Ibid. 37:2): "And Joseph brought their evil talk to their father," this being the catalyst of the descent of the Jews to Egypt. And (Shemoth 2:14): "In truth, the thing has become known" (see Rashi there and what we shall write below). There, too, (4:1) Moses our teacher, may peace be upon him, says: "But they will not believe me," and the Blessed L-rd counters (Ibid. 2): "What is this in your hand?" … (3) …and it became a serpent." Also there (6): "And, behold, his hand was leprous as snow." And (Ibid. 17:2): "And the people quarreled with Moses… (7) …over the quarrel of the children of Israel, etc." followed by (8): "And Amalek came and warred with Israel, etc." And (Ibid. 23:1): "You shall not bear a false report, which applies to both the speaker and the receiver [of lashon hara] (as we find in Makkoth 23a), followed by (2): "Do not be after many to do evil." And, in reference to the me'il [the outer robe of the ephod] (Ibid. 28:32): "A border shall there be to its mouth roundabout," and the entire section. And (35): "And its sound will be heard when he comes to the sanctuary, etc." And the entire section of Tazria and Metzora: the plague-spots of houses, the plague-spots of clothing, the plague-spots of men, (Vayikra 13:46): "Solitary shall he sit"— even outside of the camp of Israel. And his atonement— "chirping" birds. And (Ibid. 19:16): "Do not go talebearing among your people," (Ibid. 17): "Reprove, shall you reprove your neighbor, but you shall not bear sin because of him." And (Ibid. 25:17): "You shall not wrong, one man, his fellow," which relates to verbal wronging, which is also in the category of evil speech. And (Bamidbar 5:1): "And they shall send out of the camp every leper"— even if he were as great in Torah as Doeg. And (Ibid. 12:1): "And Miriam and Aaron spoke against Moses, etc." And the entire section of Shelach Lecha, which speaks about the spies. And (Ibid. 21:5): "And the people spoke against G-d and against Moses." And (Devarim 23:10): "When you go out as a camp against your foes, guard yourself against every evil thing [davar ra]," concerning which Chazal have said: "davar ra" may be read as "dibbur ra" [evil speech]. And in Tetze, the "giving out of an evil name [motzi shem ra]," and (Ibid. 24:9): "Remember what the L-rd your G-d did to Miriam, etc." And (Ibid. 27:24): "Cursed be he who smites his friend in secret," which refers to lashon hara. And it is known that all of the "cursings" were preceded by blessings; and they opened with blessing, saying: "Blessed is he who does not smite"— whence we derive that one who is heedful in this is blessed.

It is preferred [fulfillment of the] commandment to specifically seek olive oil to light the candles, even [if one] must buy them at much expense, and not light with wax candles or with other oils, but rather only with olive oil. For the miracle in the Temple was done with olive oil. And this is also what I found [to be true], and this is the tradition I received. And a hint to the thing: Chanukkah is called [such] because they rested [chanu] on the 25th [kah], as it is written in the Tur [Orach Chaim] 670. On the 25th [Bekah], has the numerical equivalent [gematria] of clear [zakh, and it is written: and they shall take to you clear olive oil (Exodus 27:20). And also: When you kindle the lamps, etc. (Numbers 8:2), also hints to the lights of Chanukkah, as Ramban writes, at the beginning of [Parashat] Beha’alotecha. Hence it should be with olive oil like it was with the lights of the menorah.