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crucial to place this practice in its historical context, explain its
deeper meaning, and demonstrate how the Rabbis have translated it tzaV ו ַצ
into contemporary reality.

One of the cardinal principles informing any serious and objective
study in the fields of anthropology, history, or comparative
religion is not to judge a different culture, religion, or era by one’s
own contemporary standards. Doing so destroys any semblance £The Bush That Burns The Bush That Burns The Bush That Burns
££
of objectivity and prevents any meaningful understanding of the Yet Is Not Consumed
Yet Is Not ConsumedYet Is Not Consumed
subject under investigation. Therefore it is essential not to judge the
Temple service by today’s standards but rather to try and understand
the underlying principles of the animal sacrifices that took place
in the Tabernacle and the Temple. By comparing the sacrifices to In Tzav’s six opening verses, the Torah sets down the laws about
contemporary Jewish prayer, we will illustrate the deeper meaning the elevation offering brought by the cohanim each morning on the
of the sacrifices both in their own time and in terms of their impact Tabernacle and Temple altars. Over a span of only six verses, the
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on contemporary prayer. word fire occurs four times and the admonition not to let the fire on
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the altar be extinguished is repeated twice. Kabbalah and Chassidut
While animal sacrifice was discontinued with the destruction teach that the Temple service is, among other things, a paradigm
of the Second Temple, the Sages replaced it with prayer. In the for each person’s quest to come nearer to God and find one’s purpose
synagogue, and even more importantly in the hearts and minds and the rectification one need’s to undergo in this world. Therefore it
of men and women, private and communal prayers took over for behooves us to look deeper into the symbol of the fire on the altar to
the Temple service. As discussed above at length in the portion of glean constructive teachings for life.
Terumah (“The Tabernacle, the Temple, and the Synagogue”), the
Sages brilliantly recreated the Temple’s physical layout and the In general the perpetual fire on the altar represents the obligation
experience of the Temple service in the synagogue. The Talmud even to continuously serve God and be constantly aware of His Presence
explicitly states that our prayers today take the place of the Temple and existence. Whether at work or at play, during the week or on
offerings (Berachot 26b). For instance, the Morning Service and the Shabbat and holidays, whether feeling elevated or dejected, the
Afternoon Service correspond to the daily morning and afternoon service of God as defined by the Torah never ceases. Every situation in
offerings mentioned in Tzav, and the Evening Service corresponds to life affords the opportunity to experience God, perform mitzvot, and
the offerings that burnt all night on the altar. The notion of turning bring light, healing, and rectification to ourselves and the world.
to God three times a day at prescribed times is taken from the Temple On a deeper level fire represents the soul’s longing to flame
and instituted in the world of prayer. upwards and express its passionate desire to be unified with God.

Furthermore, the elevation offering (olah) is the very paradigm Fire symbolizes an exuberant love of life and the yearning to serve
for prayer as it was completely consumed on the altar. Prayer, to be God. When Rabbi Shlomo Carlebach was in the midst of teaching a
meaningful and effective, requires total concentration and intense class, leading a prayer service, or performing at a concert and he felt
focus and must spring forth from the very depths of one’s being. that the congregation or audience lacked enthusiasm, he would stop
While individuals brought elevation offerings for several reasons, and plead with everyone by yelling out: “More fire!! More fire!!” This
the common denominator among these reasons was the offering’s

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