The Torah mandates that a fire always be present upon the outer large Altar of the Temple, where the components of the sacrifices that were burned, were offered. The Kohanim – priests would continually add wood to this fire so that it would always burn, for there is a prohibition for this fire to become extinguished.
The flame of the Menorah in the Temple as well as the fire of the smaller inner incense Altar were taken from this fire on the Altar.
This Altar was positioned outside of the Temple edifice and was exposed to the elements, including the rains and winds. Anyone who has been caught in Jerusalem during a downpour can attest that these rains are drenching. Yet the Mishna in Ethics of our Fathers tells us that the fire on the Altar, miraculously, never became extinguished due to the rain or wind.
Rabbi Chaim Valoshiner o.b.m. asks why did G-d make a miracle that rains did not put out the fire, rather than making a miracle that the rain not fall on the Altar?
Our Sages suggest that the Altar hints to the heart of a person. A hint to this is that both the width and length of the Altar was 32 cubits. The Hebrew letters that forms 32 is Lamed (30) and Bais (2) which spells Lev – heart. Essentially, just as the fire of the Altar has to always be burning, so too, the heart of a person should continually be ignited with passion to serve G-d.
The way to accomplish this is, just as the Kohain had to add wood to fuel the fire each morning, so too, a person should approach each new day with renewed energy, vigor and excitement.
With this said, we can appreciate Reb Chaim’s answer why G-d didn’t stop the rain from falling on the Altar.
Says Reb Chaim, G-d specifically allowed the rain to pour upon the Altar and have the fire withstand the elements to teach us that even when ‘rain’ falls in our life and we are faced with challenges which may sway us to cool down on our devotion to G-d, we must not lose focus on what is important. Rather we should recognize that in the face of the challenges, we must keep firm in our devotion and loyalty to the Almighty!
Reb Chaim adds that rain is also the source of our sustenance and represents our material blessings. The rains of blessings fell directly upon the Altar and did not diminish or extinguish the fire. This implies that one should be mindful that the blessings of success and wealth should not impede upon one’s spiritual devotion and responsibilities.
The Torah delineates the various forms and grounds for one to offer sacrifices in the Temple. An Olah – a burnt offering – was given completely to G-d. Certain Chatas and Asham – sin and penitential – offerings were shared, with part going to G-d upon the Altar and part consumed by the Kohanim. A Shlomim (Shalom – peace) offering was shared between G-d, the Kohanim, and the owner of the sacrifice. Certain parts of the Pascal lamb were offered on the Altar, while the remainder was roasted and shared with those who were on the invitation list; no part went to the Kohanim – they participated in their own Pascal lamb. Certain offerings were restricted to be eaten within the confines of the Temple while others, such as the Pascal Lamb were allowed to be eaten within the walls of Jerusalem.
The Talmud tells us that a Noachide – a non-Jew was able to have a sacrifice offered on his behalf in the Temple. The only category of sacrifice that they could offer is an Olah – a complete offering to G-d.
Imrai Emes explains that only Jews are allowed to participate in eating sacrificial offerings because only we can appreciate and comprehend the concept of taking part of physical material that has become elevated after it was offered to G-d.
The concept of elevating the mundane to become holy and yet participating and enjoying it, is not foreign to us; we do this during the course of our day, week and year.
Evoking G-d’s name before we eat or perform a Mitzvah infuses holiness into the food, action or environment, and we then participate in that which has become imbued with holiness.
On Shabbos and on Holidays, we begin our meals by first reciting Kiddush – which means sanctity.
This unique relationship with G-d began when our ancestors stood at Mount Sinai to receive the Torah. G-d charged us with the unique mission of being His sanctified nation, a charge that carries with it tremendous responsibility, loyalty and great importance!
