On the outer altar, there were three stacks of wood, which needed to be kindled.
The first was called the ‘Ma’aracha Hagdola’, this was the largest of the three, on which the sacrifices were offered. The second was called the ‘Ma’aracha of the incense’ from which they would take coals of fire to the Golden Altar that was in the sanctuary. The third was the ‘Ma’aracha of the everlasting fire’: - ‘Fire shall be kept burning upon the altar continually; it shall not go out’ (Leviticus6, 6).
The third pile of wood was used to kindle the fire of the‘Ma’aracha Hagdola’, used to burn the offerings.
It seems, therefore, that the everlasting fire is not a Mitzvah of its own but rathera ‘utensil to complete another Mitzvah’. However, the Rambam in his Sefer Hamitzvot, who by his own definition does not count any ‘utensilto complete another Mitzvah’ as oneof the 613, does count this, the Mitzvah of the everlasting fire, as a Mitzvah.
Therefore, according to the Rambam, it seems that the main purpose of the everlasting fire was the very existence of the fire. The Rambam adds yet another factor which makes the Mitzvah seem superfluous. The fire which burned the offerings would come down from the heavens. Nevertheless, we are still commanded to kindle the fire ourselves.
The Rambam has left us to find a reason why this indeed could be viewed as a Mitzvah and what the Mitzvah is about.
The Sefer Hachinuch mentions two principles which we can learn from this Mitzvah and which therefore suggest why this is a Mitzvah in its own right. The first refers to the correct attitude to miracles. God does not perform miracles in a fully revealed fashion, but rather hides them within nature.
Even the parting of the Red Sea, which was the greatest miracle of all times, was preceded “by a strong east wind all the night” (Exodus 14, 21). This is for two reasons. First, His greatness, that He need not prove His existence to such an extent. Secondly, it is due to our lowliness of not being worthy and capable of handling such a level of revelation.
Therefore, we are commanded to kindle the fire ourselves and thus allow the heavenly fire to come down in a less obvious way. This is a message which filters down to a more general topic. When we seek the help of God, we must do something on our own behalf to ‘allow’ Him to help us.
The second principle teaches about a meaning behind this Mitzvah.Man’s actions bring upon him, accordingly, the Heavenly blessing. In the Mishkan this meant that the Mitzvot which we kept brought a blessing to our everyday lives. By kindling a fire on the altar, we are to bring a blessing to our own personal fire.
The Sefer Hachinuch teaches that this personal fire is the fire of human nature which consists of the four elements: fire, water, wind and earth. The fire is the natural power which gives us the capability of motion, and is the source of the human strength.This fire being blessed means that it will be complete and at the exact right balance to lead a healthy life.
In my yeshiva in Ma’alot, we would sing the entire passuk again and again. ‘Fire shall be kept burning upon the altar continually; it shall not go out’.
Later Jewish thought referred to the everlasting fire as a concept about the fire of the spirit rather than that of the body.
In my wonderful years in my yeshiva in Ma’alot, we would sing the entire passuk again and again. ‘Fire shall be kept burning upon the altar continually; it shall not go out’. Every individual has an internal flame, burning and yearning for God. There are times that the flame is small and hidden, and there are times that the flame is strong and apparent. But one thing is for certain the flame that burns is everlasting.
As for the collective, in generations like ours, we can see with our own eyes how the flame, which may have appeared extinguished, is being rekindled as our people emerge from 2000 years of exile and head towards the final physical and spiritual redemption.