“And you shall command the children of Israel, and they shall bring you pure olive oil, pressed for illumination, to kindle a lamp continually” (Exodus 27:20). “And you shall command,” that is what is written: “The Lord called your name a flourishing olive tree, fair of fruit and form” (Jeremiah 11:16). Is the olive the only tree after which Israel was called? Was it not called after all sorts of fine and excellent trees? [Israel was called] a grapevine and a fig tree, as it is stated: “You transported a grapevine from Egypt” (Psalms 80:9); a fig tree, as it is stated: “Like the first fruit to ripen on a fig tree” (Hosea 9:10). A date palm, as it is stated: “This, your stature, is like a date palm” (Song of Songs 7:8). A cedar, as it is stated: “Like a cedar in Lebanon he grows tall” (Psalms 92:13). The nut tree, as it is stated: “I went down to the nut garden” (Song of Songs 6:11). He also called them like all types of growths in irrigated fields, as it is stated: “Your irrigated fields are a pomegranate orchard, [with delicious fruit, henna and lavender, lavender and saffron, lemongrass and cinnamon, with all trees of frankincense, myrrh, and aloes with all the finest spices]” (Song of Songs 4:13–14). And Jeremiah came to say: “The Lord called your name a flourishing olive tree, fair of fruit and form”? Rather, just as the olive, while it is on the tree one picks it, then one takes it down from the tree and it is beaten, and after it is beaten, it is taken up to the olive press and placed into the mill where one grinds it, then one surrounds it with ropes, brings stones, and then they produce their oil. So too, Israel: idolaters come and beat them from place to place, incarcerate them, bind them in chains, and surround them with fences. Then they repent and the Holy One blessed be He answers them. From where is it derived? As it is stated: “The children of Israel sighed [due to the bondage, and they cried out, and their plea came up to God]” (Exodus 2:23). Likewise, “When you are in distress, and all these matters befall you…[you will return to the Lord your God, and you will heed His voice], as the Lord your God is a merciful God” (Deuteronomy 4:30–31), That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” Another matter, what did Jeremiah see that he likened our ancestors to an olive tree? It is that all liquids intermingle with one another but oil does not mix, but rather it stands alone. So too, Israel does not intermingle with the idolaters, as it is stated: “You shall not intermarry with them” (Deuteronomy 7:3). Another matter, all liquids, when a person mixes them he does not know which is on the bottom and which is on top; however, oil, even if you mix it with all the liquids in the world, it will remain above them. So too, when our ancestors would perform the will of the Omnipresent, they would stand above the idolaters, as it is stated: “[It shall be if you shall heed the voice of the Lord your God to take care to perform all His commandments that I am commanding you today], the Lord your God will place you uppermost [over all the nations of the earth]” (Deuteronomy 28:1). That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” Another matter, “a flourishing olive tree,” that is what is written: “Beautiful in its view, joy of the entire earth, [is Mount Zion]” (Psalms 48:3). What is “beautiful in its view [nof]”? In the Greek language they call a bride, nymph.1Jerusalem was beautiful in the eyes of all beholders, like a bride. “Joy of the entire earth,” it is because there was no one of Israel who was distressed when the Temple was intact. Why? It is because a person would enter it full of iniquities, would sacrifice an offering, and would thereby achieve atonement. There is no greater joy than when one would emerge from there righteous. That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” It is written regarding Tyre: “You, Tyre, said: I am perfect in beauty” (Ezekiel 27:3). You said it, but others do not say it; however, everyone speaks the praise of Jerusalem, as it is stated: “Is this the city of which they said it was perfect in beauty?” (Lamentations 2:15). It is written: “Mount Zion, the northern summit, the city of the great king” (Psalms 48:3), the place in which they sacrifice offerings, as it is stated: “He shall slaughter it on the north side of the altar before the Lord” (Leviticus 1:11). That is why it is stated: “The Lord called your name a flourishing olive tree, fair of fruit and form.” Just as oil illuminates, so the Temple illuminates for the entire world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). That is why our ancestors were called “a flourishing olive tree,” because they illuminate for all with their faith. That is why the Holy One blessed be He said to Moses: “They shall bring you pure olive oil.”
It is not that I need them,2God says: It is not that I need the light of the candelabra. but rather, it is so that you illuminate for Me just as I illuminated for you. Why? It is to elevate you before all the nations, so that they will say: ‘Israel illuminates for the One who illuminates for all.’ This is analogous to a sighted person and a blind person who were walking. The sighted person said to the blind person: ‘Come and I will guide you,’ and the blind person was walking. When they entered the house, the sighted person said to the blind person: ‘Go kindle the lamp for me, and illuminate for me, so you will not be beholden to me for accompanying you. That is why I am telling you to illuminate.’ So, the sighted person is the Holy One blessed be He, as it is stated: “For the Lord, His eyes range throughout the entire land” (II Chronicles 16:9). The blind person is Israel, as it is stated: “We grope a wall like the blind, like the eyeless we grope; we stumble at noon as in the dark of night” (Isaiah 59:10), with the [Golden] Calf at six hours.3Israel committed the sin of the Golden Calf at noon, six hours into the daytime, and thereby stumbled spiritually at midday. The Holy One blessed be He was illuminating for them and guided them, as it is stated: “The Lord was going before them by day” (Exodus 13:21). When they came to craft the Tabernacle, He called Moses and said to him: “They shall bring you pure olive oil.” Israel said: ‘“For You will kindle my lamp” (Psalms 18:29), and You say that we should illuminate for You?’ He said to them: ‘It is in order to elevate you, so you will illuminate for Me just as I illuminated for you.’ That is why it is stated: “A flourishing olive tree.”
Another matter, “a flourishing olive tree,” see how words of Torah illuminate for a person when he engages in them, but anyone who does not engage and does not know, stumbles. This is analogous to one who is standing in the darkness; if he attempts to walk, he encounters a stone and stumbles over it, or he encounters a sewage pit, falls in, and bangs his face on the ground. Why? Because he does not have a lamp in his hand. So too, a layman who does not have words of Torah which him encounters a transgression, stumbles, and dies, as the Divine Spirit cries out: “He will die for lack of admonishment” (Proverbs 5:23), and admonishment is nothing other than Torah, as it is stated: “Hold fast to admonition, do not let go; [safeguard it, as it is your life]” (Proverbs 4:13).4This is an allusion to Torah, which is also called “your life” (Deuteronomy 30:20 with Targum Yonatan). Why does he die? Because he does not know Torah and he goes and sins, as it is stated: “The way of the wicked is like blackness; they do not know on what they stumble” (Proverbs 4:19). But those who engage in Torah, they illuminate everywhere. This is analogous to one who is standing in blackness with a lamp in his hand; he sees a stone and he does not stumble, he sees a sewage pit, but does not fall. Why? Because he has a lamp in his hand, as it is stated: “Your word is a lamp to my feet and a light for my path” (Psalms 119:105). Likewise, “If you run, you will not stumble,” (Proverbs 4:12). Likewise, “The soul of man is the lamp of the Lord” (Proverbs 20:27). The Holy One blessed be He said: ‘Let My lamp be in your hand and your lamp in My hand.’ What is the lamp of the Holy One blessed be He? It is the Torah, as it is stated: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). What is “for the mitzva is a lamp”? It is that anyone who fulfills a mitzva is as though he kindles a lamp before the Holy One blessed be He, and sustains his soul, which is called a lamp, as it is stated: “The soul of man is the lamp of the Lord.” What is “Torah is light”? Many times a person desires in his heart to fulfill a mitzva, and the evil inclination that is within him says: ‘What is in it for you to fulfill a mitzva and lose your property? Instead of giving to others, give to your children.’ The good inclination says to him: ‘Give it for a mitzva.’ See what is written: “For the mitzva is a lamp” – just as this lamp, when it is kindled, even thousands upon thousands of wax and tallow candles are kindled from it, its light remains undiminished. So, anyone who gives for a mitzva does not lose his property. That is why it says: “For the mitzva is a lamp, the Torah is light.”
“And you shall command,” that is what is written: “You would call and I would answer You, You would yearn [tikhsof] for Your handiwork” (Job 14:15). Regarding four matters the Holy One blessed be He longed for his handiwork. “Tikhsof” is nothing other than longing, as it is stated: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30); “My soul longs [nikhsefa], indeed it pines” (Psalms 84:3). These are the four matters: The Holy One blessed be He bears [sovel] His world, as it is stated: “I have done and I will carry, I will bear [esbol] and I will rescue” (Isaiah 46:4), yet He commanded the sons of Kehat to bear Him, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9). Know, that, as it were, He bore them when they came to the Jordan, as it is stated: “The Jordan was overflowing all its banks” (Joshua 3:15), and the sons of Kehat were unable to cross. What did the Holy One blessed be He do? He bore them, as it is stated: “It shall be as the soles of the feet of the priests will rest” (Joshua 3:13). Rabbi Berekhya said: The Ark bears its bearers. The priests did not bear it, but rather, it bore them, as it is stated: “The soles of the feet of the priests were drawn up [onto dry ground]” (Joshua 4:18). The Holy One blessed be He guards [meshamer] His world, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps. The Lord is your Guardian” (Psalms 121:4–5). And He said to Israel that they should guard Him, as it is stated: “And those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: [Moses, and Aaron, and his sons, keeping [shomrim] the commission of the Sanctuary]” (Numbers 3:38). He illuminates the world, as it is written: “The earth shone with His glory” (Ezekiel 43:2). And He said of Israel: “They shall bring you pure olive oil.” That is, “yearn for Your handiwork.”
וְאַתָּה תְּצַוֶּה, הֲדָא הוּא דִּכְתִיב (ירמיה יא, טז): זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר קָרָא ה' שְׁמֵךְ, וְכִי לֹא נִקְרְאוּ יִשְׂרָאֵל אֶלָּא כַּזַּיִת הַזֶּה בִּלְבָד, וַהֲלוֹא בְּכָל מִינֵי אִילָנוֹת נָאִים וּמְשֻׁבָּחִים נִקְרְאוּ יִשְׂרָאֵל, בְּגֶפֶן וּתְאֵנָה, שֶׁנֶּאֱמַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ, תְּאֵנָה, שֶׁנֶּאֱמַר (הושע ט, י): כְּבִכּוּרָה בִתְאֵנָה בְּרֵאשִׁיתָהּ, כַּתָּמָר, שֶׁנֶּאֱמַר (שיר השירים ז, ח): זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר. כָּאֶרֶז, שֶׁנֶּאֱמַר (תהלים צב, יג): כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה. כֶּאֱגוֹז, שֶׁנֶּאֱמַר (שיר השירים ו, יא): אֶל גִּנַת אֱגוֹז יָרַדְתִּי, וּקְרָאָן בְּכָל מִינֵי שְׁלָחִים, שֶׁנֶּאֱמַר (שיר השירים ד, יג): שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, וּבָא יִרְמְיָה לוֹמַר: זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר, אֶלָּא מָה הַזַּיִת הַזֶּה, עַד שֶׁהוּא בְּאִילָנוֹ מְגַרְגְּרִין אוֹתוֹ וְאַחַר כָּךְ מוֹרִידִין אוֹתוֹ מִן הַזַּיִת וְנֶחְבָּט, וּמִשֶּׁחוֹבְטִין אוֹתוֹ מַעֲלִין אוֹתוֹ לַגַּת וְנוֹתְנִין אוֹתָן בַּמַּטְחֵן, וְאַחַר כָּךְ טוֹחֲנִין אוֹתָן, וְאַחַר כָּךְ מַקִּיפִין אוֹתָן בַּחֲבָלִים, וּמְבִיאִין אֲבָנִים וְאַחַר כָּךְ נוֹתְנִין אֶת שַׁמְנָן. כָּךְ יִשְׂרָאֵל, בָּאִין עוֹבְדֵי כּוֹכָבִים וְחוֹבְטִין אוֹתָם מִמָּקוֹם לְמָקוֹם וְחוֹבְשִׁים אוֹתָן וְכוֹפְתִין אוֹתָם בְּקוֹלָרִין וּמַקִּיפִין אוֹתָן טַרְטְיוֹטִין, וְאַחַר כָּךְ עוֹשִׂין תְּשׁוּבָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹנֶה לָהֶם, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ב, כג): וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל, וְכֵן (דברים ד, ל): בַּצַּר לְךָ וּמְצָאוּךָ (דברים ל, לא): כִּי אֵל רַחוּם ה' אֱלֹהֶיךָ, הֱוֵי: זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר. דָּבָר אַחֵר, מָה רָאָה יִרְמְיָה לִמְשֹׁל אֲבוֹתֵינוּ כַּזַּיִת, אֶלָּא כָּל הַמַּשְׁקִין מִתְעָרְבִים זֶה בָּזֶה, וְהַשֶּׁמֶן אֵינוֹ מִתְעָרֵב אֶלָּא עוֹמֵד, כָּךְ יִשְׂרָאֵל אֵינָם מִתְעָרְבִים עִם הָעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם. דָּבָר אַחֵר, כָּל הַמַּשְׁקִים אָדָם מְעָרֵב בָּהֶם וְאֵינוֹ יוֹדֵעַ אֵיזֶה תַּחְתּוֹן וְאֵיזֶה עֶלְיוֹן, אֲבָל הַשֶּׁמֶן אֲפִלּוּ אַתָּה מְעָרְבוֹ בְּכָל הַמַּשְׁקִין שֶׁבָּעוֹלָם הוּא נָתוּן לְמַעְלָה מֵהֶן. כָּךְ אֲבוֹתֵינוּ, בְּשָׁעָה שֶׁהֵם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם נִצָּבִים לְמַעְלָה מִן הָעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן, הֱוֵי: זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר. דָּבָר אַחֵר, זַיִת רַעֲנָן, הֲדָא הוּא דִּכְתִיב (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ, מַהוּ יְפֵה נוֹף, לָשׁוֹן יְוָנִי קוֹרִין לְכַלָּה נִמְפִּי, מְשׂוֹשׂ כָּל הָאָרֶץ, שֶׁלֹא הָיָה אֶחָד מִיִּשְׂרָאֵל מֵצֵר כְּשֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם, לָמָּה, שֶׁהָיָה אָדָם נִכְנָס לְשָׁם מָלֵא עֲוֹנוֹת, וְהָיָה מַקְרִיב קָרְבָּן וּמִתְכַּפֵּר לוֹ, אֵין שִׂמְחָה גְדוֹלָה מִזּוֹ שֶׁהָיָה יוֹצֵא צַדִּיק, הֱוֵי: יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ. כְּתִיב בְּצוֹר (יחזקאל כז, ג): צוֹר אַתְּ אָמַרְתְּ אֲנִי כְּלִילַת יֹפִי, אַתְּ אָמַרְתְּ אֲבָל אֲחֵרִים אֵינָם אוֹמְרִים, אֲבָל יְרוּשָׁלַיִם הַכֹּל אוֹמְרִים שִׁבְחָהּ, שֶׁנֶּאֱמַר (איכה ב, טו): הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי, וּכְתִיב (תהלים מח, ג): הַר צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת מֶלֶךְ רָב, מָקוֹם שֶׁמַּקְרִיבִין בּוֹ קָרְבָּנוֹת, שֶׁנֶּאֱמַר (ויקרא א, יא): וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה, לְכָךְ נֶאֱמַר: זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר, כְּשֵׁם שֶׁהַשֶּׁמֶן מֵאִיר כָּךְ בֵּית הַמִּקְדָּשׁ מֵאִיר לְכָל הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ, לָכֵן נִקְרְאוּ אֲבוֹתֵינוּ זַיִת רַעֲנָן, שֶׁהֵם מְאִירִים לַכֹּל בֶּאֱמוּנָתָם, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ.
“And you shall command the children of Israel, and they shall bring you pure olive oil, pressed for illumination, to kindle a lamp continually” (Exodus 27:20).
“And you shall command,” that is what is written: “The Lord called your name a flourishing olive tree, fair of fruit and form” (Jeremiah 11:16). Is the olive the only tree after which Israel was called? Was it not called after all sorts of fine and excellent trees? [Israel was called] a grapevine and a fig tree, as it is stated: “You transported a grapevine from Egypt” (Psalms 80:9); a fig tree, as it is stated: “Like the first fruit to ripen on a fig tree” (Hosea 9:10). A date palm, as it is stated: “This, your stature, is like a date palm” (Song of Songs 7:8). A cedar, as it is stated: “Like a cedar in Lebanon he grows tall” (Psalms 92:13). The nut tree, as it is stated: “I went down to the nut garden” (Song of Songs 6:11). He also called them like all types of growths in irrigated fields, as it is stated: “Your irrigated fields are a pomegranate orchard, [with delicious fruit, henna and lavender, lavender and saffron, lemongrass and cinnamon, with all trees of frankincense, myrrh, and aloes with all the finest spices]” (Song of Songs 4:13–14). And Jeremiah came to say: “The Lord called your name a flourishing olive tree, fair of fruit and form”? Rather, just as the olive, while it is on the tree one picks it, then one takes it down from the tree and it is beaten, and after it is beaten, it is taken up to the olive press and placed into the mill where one grinds it, then one surrounds it with ropes, brings stones, and then they produce their oil. So too, Israel: idolaters come and beat them from place to place, incarcerate them, bind them in chains, and surround them with fences. Then they repent and the Holy One blessed be He answers them. From where is it derived? As it is stated: “The children of Israel sighed [due to the bondage, and they cried out, and their plea came up to God]” (Exodus 2:23). Likewise, “When you are in distress, and all these matters befall you…[you will return to the Lord your God, and you will heed His voice], as the Lord your God is a merciful God” (Deuteronomy 4:30–31), That is “the Lord called your name a flourishing olive tree, fair of fruit and form.”
Another matter, what did Jeremiah see that he likened our ancestors to an olive tree? It is that all liquids intermingle with one another but oil does not mix, but rather it stands alone. So too, Israel does not intermingle with the idolaters, as it is stated: “You shall not intermarry with them” (Deuteronomy 7:3).
Another matter, all liquids, when a person mixes them he does not know which is on the bottom and which is on top; however, oil, even if you mix it with all the liquids in the world, it will remain above them. So too, when our ancestors would perform the will of the Omnipresent, they would stand above the idolaters, as it is stated: “[It shall be if you shall heed the voice of the Lord your God to take care to perform all His commandments that I am commanding you today], the Lord your God will place you uppermost [over all the nations of the earth]” (Deuteronomy 28:1). That is “the Lord called your name a flourishing olive tree, fair of fruit and form.”
Another matter, “a flourishing olive tree,” that is what is written: “Beautiful in its view, joy of the entire earth, [is Mount Zion]” (Psalms 48:3). What is “beautiful in its view [nof]”? In the Greek language they call a bride, nymph.1Jerusalem was beautiful in the eyes of all beholders, like a bride. “Joy of the entire earth,” it is because there was no one of Israel who was distressed when the Temple was intact. Why? It is because a person would enter it full of iniquities, would sacrifice an offering, and would thereby achieve atonement. There is no greater joy than when one would emerge from there righteous. That is “the Lord called your name a flourishing olive tree, fair of fruit and form.”
It is written regarding Tyre: “You, Tyre, said: I am perfect in beauty” (Ezekiel 27:3). You said it, but others do not say it; however, everyone speaks the praise of Jerusalem, as it is stated: “Is this the city of which they said it was perfect in beauty?” (Lamentations 2:15).
It is written: “Mount Zion, the northern summit, the city of the great king” (Psalms 48:3), the place in which they sacrifice offerings, as it is stated: “He shall slaughter it on the north side of the altar before the Lord” (Leviticus 1:11). That is why it is stated: “The Lord called your name a flourishing olive tree, fair of fruit and form.” Just as oil illuminates, so the Temple illuminates for the entire world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). That is why our ancestors were called “a flourishing olive tree,” because they illuminate for all with their faith. That is why the Holy One blessed be He said to Moses: “They shall bring you pure olive oil.”
לֹא שֶׁאֲנִי צָרִיךְ לָהֶם אֶלָּא שֶׁתָּאִירוּ לִי כְּשֵׁם שֶׁהֵאַרְתִּי לָכֶם, לָמָּה, כְּדֵי לְהַעֲלוֹת אֶתְכֶם בִּפְנֵי כָּל הָאֻמּוֹת, שֶׁיִּהְיוּ אוֹמְרִים יִשְׂרָאֵל מְאִירִים לְמִי שֶׁמֵּאִיר לַכֹּל. מָשָׁל לְפִקֵּחַ וְסוּמָא שֶׁהָיוּ מְהַלְּכִין, אָמַר הַפִּקֵּחַ לַסּוּמָא בּוֹא וַאֲנִי סוֹמְכֶךָ, וְהָיָה הַסּוּמָא מְהַלֵּךְ, כֵּיוָן שֶׁנִּכְנְסוּ לַבַּיִת אָמַר הַפִּקֵּחַ לַסּוּמָא צֵא וְהַדְלֵק לִי אֶת הַנֵּר וְהָאֵר לִי שֶׁלֹא תְהֵא מַחֲזִיק לִי טוֹבָה שֶׁלִּוִּיתִיךָ, לְכָךְ אָמַרְתִּי לְךָ שֶׁתָּאִיר. כָּךְ הַפִּקֵּחַ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברי הימים ב טז, ט): כִּי ה' עֵינָיו הֵמָּה מְשֹׁטְטוֹת בְּכָל הָאָרֶץ, וְהַסּוּמָא אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה נט, י): נְגַשְׁשָׁה כַעִוְּרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף, בָּעֵגֶל בְּשֵׁשׁ שָׁעוֹת, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵאִיר לָהֶם וְהִנְהִיגָם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, כֵּיוָן שֶׁבָּאוּ לַעֲשׂוֹת הַמִּשְׁכָּן קָרָא לְמשֶׁה וְאָמַר לוֹ: וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ. אָמְרוּ יִשְׂרָאֵל (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי, וְאַתָּה אוֹמֵר שֶׁנָּאִיר לְפָנֶיךָ, אָמַר לָהֶם בִּשְׁבִיל לְהַעֲלוֹת אֶתְכֶם שֶׁתָּאִירוּ לִי כְּשֵׁם שֶׁהֵאַרְתִּי לָכֶם, לְכָךְ נֶאֱמַר: זַיִת רַעֲנָן.
It is not that I need them,2God says: It is not that I need the light of the candelabra. but rather, it is so that you illuminate for Me just as I illuminated for you. Why? It is to elevate you before all the nations, so that they will say: ‘Israel illuminates for the One who illuminates for all.’ This is analogous to a sighted person and a blind person who were walking. The sighted person said to the blind person: ‘Come and I will guide you,’ and the blind person was walking. When they entered the house, the sighted person said to the blind person: ‘Go kindle the lamp for me, and illuminate for me, so you will not be beholden to me for accompanying you. That is why I am telling you to illuminate.’ So, the sighted person is the Holy One blessed be He, as it is stated: “For the Lord, His eyes range throughout the entire land” (II Chronicles 16:9). The blind person is Israel, as it is stated: “We grope a wall like the blind, like the eyeless we grope; we stumble at noon as in the dark of night” (Isaiah 59:10), with the [Golden] Calf at six hours.3Israel committed the sin of the Golden Calf at noon, six hours into the daytime, and thereby stumbled spiritually at midday. The Holy One blessed be He was illuminating for them and guided them, as it is stated: “The Lord was going before them by day” (Exodus 13:21). When they came to craft the Tabernacle, He called Moses and said to him: “They shall bring you pure olive oil.” Israel said: ‘“For You will kindle my lamp” (Psalms 18:29), and You say that we should illuminate for You?’ He said to them: ‘It is in order to elevate you, so you will illuminate for Me just as I illuminated for you.’ That is why it is stated: “A flourishing olive tree.”
דָּבָר אַחֵר, זַיִת רַעֲנָן, רְאֵה הֵיאַךְ דִּבְרֵי תוֹרָה מְאִירִין לָאָדָם בְּשָׁעָה שֶׁעוֹסֵק בָּהֶן, וְכָל מִי שֶׁאֵינוֹ עוֹסֵק וְאֵינוֹ יוֹדֵעַ הוּא נִכְשָׁל, מָשָׁל לְמִי שֶׁעוֹמֵד בָּאֲפֵלָה בָּא לְהַלֵּךְ מָצָא אֶבֶן וְנִכְשַׁל בָּהּ, מָצָא בִּיב נוֹפֵל בּוֹ הִקִּישׁ פָּנָיו בַּקַּרְקַע, לָמָּה, שֶׁלֹא הָיָה בְּיָדוֹ נֵר, כָּךְ הֶדְיוֹט שֶׁאֵין בְּיָדוֹ דִּבְרֵי תוֹרָה, מָצָא עֲבֵרָה וְנִכְשַׁל בָּהּ וָמֵת, שֶׁכֵּן רוּחַ הַקֹּדֶשׁ צוֹוַחַת (משלי ה, כג): הוּא יָמוּת בְּאֵין מוּסָר, וְאֵין מוּסָר אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי ד, יג): הַחֲזֵק בַּמּוּסָר אַל תֶּרֶף. לָמָּה הוּא מֵת לְפִי שֶׁאֵינוֹ יוֹדֵעַ בַּתּוֹרָה וְהוֹלֵךְ וְחוֹטֵא, שֶׁנֶּאֱמַר (משלי ד, יט): דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ, אֲבָל אוֹתָם שֶׁעוֹסְקִים בַּתּוֹרָה הֵם מְאִירִים בְּכָל מָקוֹם, מָשָׁל לְמִי שֶׁעוֹמֵד בַּאֲפֵלָּה וְנֵר בְּיָדוֹ, רָאָה אֶבֶן וְלֹא נִכְשָׁל, רָאָה בִּיב וְלֹא נָפַל, לָמָּה, עַל שֶׁהָיָה בְּיָדוֹ נֵר, שֶׁנֶּאֱמַר (תהלים קיט, קה): נֵר לְרַגְלִי דְּבָרֶךָ וְאוֹר לִנְתִיבָתִי. וְכֵן (משלי ד, יב): אִם תָּרוּץ לֹא תִכָּשֵׁל, וְכֵן (משלי כ, כז): נֵר ה' נִשְׁמַת אָדָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְהֵא נֵרִי בְּיָדְךָ וְנֵרְךָ בְּיָדִי, וְאֵיזוֹ נֵרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, זוֹ תּוֹרָה, שֶׁנֶּאֱמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, מַהוּ כִּי נֵר מִצְוָה, אֶלָּא כָּל מִי שֶׁעוֹשֶׂה מִצְוָה הוּא כְּאִלּוּ מַדְלִיק נֵר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְחַיֶּה נַפְשׁוֹ שֶׁנִּקְרֵאת נֵר, שֶׁנֶּאֱמַר: נֵר ה' נִשְׁמַת אָדָם. וּמַהוּ וְתוֹרָה אוֹר, אֶלָּא הַרְבֵּה פְּעָמִים שֶׁאָדָם מְחַבֵּב בְּלִבּוֹ לַעֲשׂוֹת מִצְוָה, וְיֵצֶר הָרָע שֶׁבְּתוֹכוֹ אוֹמֵר מַה לְּךָ לַעֲשׂוֹת מִצְוָה וּמְחַסֵּר אֶת נְכָסֶיךָ, עַד שֶׁאַתָּה נוֹתֵן לַאֲחֵרִים תֵּן לְבָנֶיךָ, וְיֵצֶר טוֹב אוֹמֵר לוֹ תֵּן לַמִּצְוָה, רְאֵה מַה כְּתִיב: כִּי נֵר מִצְוָה, מָה הַנֵּר הַזֶּה כְּשֶׁהוּא דּוֹלֵק אֲפִלּוּ אֶלֶף אֲלָפִים קָרוֹינִין וְסֶבָּקִין מַדְלִיקִין הֵימֶנּוּ אוֹר בִּמְקוֹמוֹ, כָּךְ כָּל מִי שֶׁיִּתֵּן לְמִצְוָה, אֵינוֹ מְחַסֵּר אֶת נְכָסָיו, לְכָךְ נֶאֱמַר: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר.
Another matter, “a flourishing olive tree,” see how words of Torah illuminate for a person when he engages in them, but anyone who does not engage and does not know, stumbles. This is analogous to one who is standing in the darkness; if he attempts to walk, he encounters a stone and stumbles over it, or he encounters a sewage pit, falls in, and bangs his face on the ground. Why? Because he does not have a lamp in his hand. So too, a layman who does not have words of Torah which him encounters a transgression, stumbles, and dies, as the Divine Spirit cries out: “He will die for lack of admonishment” (Proverbs 5:23), and admonishment is nothing other than Torah, as it is stated: “Hold fast to admonition, do not let go; [safeguard it, as it is your life]” (Proverbs 4:13).4This is an allusion to Torah, which is also called “your life” (Deuteronomy 30:20 with Targum Yonatan). Why does he die? Because he does not know Torah and he goes and sins, as it is stated: “The way of the wicked is like blackness; they do not know on what they stumble” (Proverbs 4:19). But those who engage in Torah, they illuminate everywhere. This is analogous to one who is standing in blackness with a lamp in his hand; he sees a stone and he does not stumble, he sees a sewage pit, but does not fall. Why? Because he has a lamp in his hand, as it is stated: “Your word is a lamp to my feet and a light for my path” (Psalms 119:105). Likewise, “If you run, you will not stumble,” (Proverbs 4:12).
Likewise, “The soul of man is the lamp of the Lord” (Proverbs 20:27). The Holy One blessed be He said: ‘Let My lamp be in your hand and your lamp in My hand.’ What is the lamp of the Holy One blessed be He? It is the Torah, as it is stated: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). What is “for the mitzva is a lamp”? It is that anyone who fulfills a mitzva is as though he kindles a lamp before the Holy One blessed be He, and sustains his soul, which is called a lamp, as it is stated: “The soul of man is the lamp of the Lord.” What is “Torah is light”? Many times a person desires in his heart to fulfill a mitzva, and the evil inclination that is within him says: ‘What is in it for you to fulfill a mitzva and lose your property? Instead of giving to others, give to your children.’ The good inclination says to him: ‘Give it for a mitzva.’ See what is written: “For the mitzva is a lamp” – just as this lamp, when it is kindled, even thousands upon thousands of wax and tallow candles are kindled from it, its light remains undiminished. So, anyone who gives for a mitzva does not lose his property. That is why it says: “For the mitzva is a lamp, the Torah is light.”
וְאַתָּה תְּצַוֶּה, הֲדָא הוּא דִכְתִיב (איוב יד, טו): תִּקְרָא וְאָנֹכִי אֶעֱנֶךָּ לְמַעֲשֵׂה יָדֶיךָ תִּכְסֹף, בְּאַרְבָּעָה דְבָרִים נִתְאַוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעֲשֵׂה יָדָיו, וְאֵין תִּכְסֹף אֶלָּא תַּאֲוָה, שֶׁנֶּאֱמַר (בראשית לא, ל): כִּי נִכְסֹף נִכְסַפְתָּה, (תהלים פד, ג): נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי, וְאֵלּוּ הֵן אַרְבָּעָה דְּבָרִים, הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל עוֹלָמוֹ, שֶׁנֶּאֱמַר (ישעיה מו, ד): אֲנִי עָשִׂיתִי וַאֲנִי אֶשָֹּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט, וְצִוָּה לִבְנֵי קְהָת שֶׁיִּסְבְּלוּהוּ, שֶׁנֶּאֱמַר (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָֹּׂאוּ, וְתֵדַע שֶׁכִּבְיָכוֹל הוּא הָיָה סוֹבְלָן בְּשָׁעָה שֶׁבָּאוּ לַיַּרְדֵּן, שֶׁנֶּאֱמַר (יהושע ג, טו): וְהַיַּרְדֵּן מָלֵא עַל כָּל גְּדוֹתָיו, וְלֹא הָיוּ יְכוֹלִין בְּנֵי קְהָת לַעֲבֹר, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, סְבָלָם, שֶׁנֶּאֱמַר (יהושע ג, יג): וְהָיָה כְּנוֹחַ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים, אָמַר רַבִּי בֶּרֶכְיָה הָאָרוֹן סוֹבֵל אֶת סוֹבְלָיו וְלֹא הַכֹּהֲנִים סְבָלוּהוּ אֶלָּא הוּא סְבָלָן, שֶׁנֶּאֱמַר (יהושע ד, יח): נִתְּקוּ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֵּר עוֹלָמוֹ, שֶׁנֶּאֱמַר (תהלים קכא, ד ה): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל ה' שֹׁמְרֶךָ, וְאָמַר לְיִשְׂרָאֵל שֶׁיִּשְׁמְרוּהוּ, שֶׁנֶּאֱמַר (במדבר ג, לח): וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל מוֹעֵד מִזְרָחָה, וּמֵאִיר לָעוֹלָם, דִּכְתִיב (יחזקאל מג, ב): וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ, וְאָמַר לְיִשְׂרָאֵל: וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ, הֱוֵי: לְמַעֲשֵׂה יָדֶיךָ תִכְסֹף.
“And you shall command,” that is what is written: “You would call and I would answer You, You would yearn [tikhsof] for Your handiwork” (Job 14:15). Regarding four matters the Holy One blessed be He longed for his handiwork. “Tikhsof” is nothing other than longing, as it is stated: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30); “My soul longs [nikhsefa], indeed it pines” (Psalms 84:3). These are the four matters: The Holy One blessed be He bears [sovel] His world, as it is stated: “I have done and I will carry, I will bear [esbol] and I will rescue” (Isaiah 46:4), yet He commanded the sons of Kehat to bear Him, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9). Know, that, as it were, He bore them when they came to the Jordan, as it is stated: “The Jordan was overflowing all its banks” (Joshua 3:15), and the sons of Kehat were unable to cross. What did the Holy One blessed be He do? He bore them, as it is stated: “It shall be as the soles of the feet of the priests will rest” (Joshua 3:13). Rabbi Berekhya said: The Ark bears its bearers. The priests did not bear it, but rather, it bore them, as it is stated: “The soles of the feet of the priests were drawn up [onto dry ground]” (Joshua 4:18).
The Holy One blessed be He guards [meshamer] His world, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps. The Lord is your Guardian” (Psalms 121:4–5). And He said to Israel that they should guard Him, as it is stated: “And those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: [Moses, and Aaron, and his sons, keeping [shomrim] the commission of the Sanctuary]” (Numbers 3:38). He illuminates the world, as it is written: “The earth shone with His glory” (Ezekiel 43:2). And He said of Israel: “They shall bring you pure olive oil.” That is, “yearn for Your handiwork.”