The Deeper Meaning of Terumat HaDeshen
This week’s Parsha, Tzav, which continues on the subject of Korbanot (Sacrifices), contains the commandment of Terumat HaDeshen (Lifting of the Ashes). The Kohen, while dressed in priestly garb, was required to remove some ashes, every day, from the heap which was atop the outer Altar.
This structure, which was located in the Temple Courtyard, had a ramp that allowed the Kohanim to ascend to the peak of the Mizbeiach (Altar), where they would execute their priestly obligations.
A number of fires burned on this Altar including the Ner Tamid (Eternal Flame); of which, even a single coal, could not be intentionally extinguished. Various parts of the sacrificed animals had to be burned on the Altar, and in the case of the Olah (Burnt Offering) the entire animal was consumed in fire. Subsequently, there was generally a significant accumulation of ashes.
However, the daily Mitzvah of Terumat HaDeshen did not require the Kohen to remove the entire ash buildup. All he had to do was separate a small amount and place it on the Courtyard floor, alongside the Mizbeiach (Altar).
There was no obligation to remove the rest of the ashes every day. This matter was handled on a practical basis. When there was a huge accumulation of ashes, which interfered with the burning of new sacrificial components, a cleanup took place. But this was left to the judgement of the Temple administrators.
Thus, the daily lifting of the ash, which was performed by the Kohen as part of the Temple service, did not serve the practical purpose of keeping the Altar clean. What then was the objective of this Mitzvah?
A number of interpretations have been offered. Rabbi Samson Raphael Hirsch has an interesting and unique explanation. He says,
“It is our duty to bring to our observance of the Mitzvot a new zest, as if each time it were the first occasion we were performing the rite. That which we have performed in the past, we are not free from performing again and again with the same joy. ‘And he shall carry forth the ashes’ (VaYikra 6:4)—the relics of the previous day’s work need clearing away, before the new day’s work can be begun in a clean and renovated place. This explains the importance of the warning to perform the removal of the ashes–a symbol for the occupation with the previous day’s work–in worn out and old clothes [i.e., worn-out priestly garments]. One must not don the smartest clothes in honor of something performed in the past. That is thrust aside before the fresh Mitzvah that each new day bids us observe.”
The Challenge of Routine in Religious Observance
In my opinion Rabbi Hirsch’s analysis relates to what I refer to as the “problem of Shigrah (routine)”, in our observance of Judaism. Indeed, this seems to be a matter that affects all areas of human endeavors and relationships. In order to facilitate greater efficiency, we arrange and perform our tasks in an organized manner. However, when we repeat the process a number of times, it becomes “second nature” to the extent that we could even do it in our sleep.
This may be advantageous in the manufacture of commercial products, but it constitutes a huge problem in the realm of our Avodat Hashem (Service of Hashem). Unfortunately, it must be acknowledged that certain religious duties, such as prayer, can take on the character of being mindless i.e., we can be performing the requisite actions, but mentally we may be in an entirely different place.
The Rambam puts it this way:
“If you pray by just moving your lips, facing the wall but thinking of buying and selling; or your tongue reads the Torah, but your heart is on building your house, oblivious to what you are reading; or when you perform any commandment with your limbs alone, as if digging a hole in the ground or cutting wood in the forest, disregarding the meaning of the act and its object and Author, do not think that you have fulfilled a commandment. You would be more like those of whom it says, ‘Thou art near to their mouths but far from their reins’ (Jeremiah 12:2). (Goodman Translation, The Guide to the Perplexed, 3:51)”
However, we must acknowledge that it is no easy task to retain the level of excitement and mindfulness that we feel when we embark on new adventures or meaningful relationships. At first, our feelings toward a newly discovered significant other are very intense, and we cherish every moment we can spend together; and it even seems that we could never get bored by it. But eventually the newness wears off, we get used to each other, and often it feels like we are just going through the motions–Shigrah.
Many relationship experts recognize that the task of “keeping the spark alive” between two people is among the most challenging aspects of long-term unions. The same might be true in our practice of Judaism. At certain times we feel inspired and recite our prayers and perform Mitzvot with great enthusiasm and concentration. But inevitably the sense of routine sets in, and we find ourselves performing the right deeds while essentially functioning on autopilot.
I believe that this is the basic idea behind Rabbi Hirsch’s interpretation of the Mitzvah of Terumat HaDeshen. To him, it is intended to counter the tendency of simply mindlessly repeating the actions that we performed yesterday.
The importance of retaining a sense of enthusiasm for Mitzvot is highlighted in the second section of the Keriat Shema (Devarim 11:13). The verse states, “And it will be that if you hearken to My Commandments that I command you today…”. Rashi comments, “That they should be new to you as if you first heard them this very day”.
In other words, metaphorically speaking, you should not carry over the “ashes” of yesterday in your ongoing service of Hashem. Judaism should not be something you do automatically out of habit, like something which is simply a part of your daily routine.
Practical Strategies for Mindful Service
The question arises, how is one to attain the lofty level of constantly renewed enthusiasm in the Service of G-d? In my opinion, there are no easy answers. What follows are some suggestions.
One should begin each day by “removing the ashes” i.e., the cobwebs that remain from the previous day. Before launching into the daily prayers, individuals should remind themselves that they are about to stand before the ‘King of Kings’, to ‘commune’ with him; and allow that awareness to course through their being.
Perhaps one should focus on some area over which they have concerns, and formulate a request connected to it. One should be inspired by the awareness that each day constitutes a new unit of religious existence.
This means that even if yesterday wasn’t so great, one can embark on a new road today. Every day is an opportunity for one to discard the ashes of the past and embark on a new course. Therefore, we should seize the moment, and realize that we have not yet fulfilled our entire potential and can reach even greater heights today.
The Path to Enthusiastic Service
There is more that needs to be said on this consequential subject. In order to access and enjoy Judaism to the fullest, it is necessary to develop a taste for creative and enjoyable Torah study. The areas of Torah knowledge are so vast that even the greatest scholars can only master a small fraction of Torah’s infinite wisdom.
Many verses attest to the joy that robust learning brings. King David says, “The Torah of Hashem is perfect, restoring the soul; the testimony of Hashem is trustworthy, making the simple one, wise. The orders of Hashem are upright, gladdening the heart; the commandment of Hashem is clear, enlightening the eyes.” (Tehilim 19:8-9)
Among the verses that are recited prior to the blowing of the Shofar on Rosh HaShanah, is one that is particularly impactful; “I rejoice over Your words; like one who finds abundant spoils. (Tehilim 119:162)”
One who discovers the world of Jewish learning—its endless exploration of new vistas of knowledge and experiences, the excitement of discovering meaningful and satisfying answers to challenging questions—will never get bored, and will always approach his religious observance with an attitude of profound enthusiasm. In fact, he will eagerly anticipate the next time in which he can immerse himself in the study of our eternal Torah.
May Hashem assist us in this vital endeavor.
Shabbat Shalom.