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By Rabbi Shloime Lindenbaum
אש תמיד תוקד על המזבח לא תכבה (פרק ו פסוק ו)
Rashi tells us that the reason why we refer to the fire on the מזבח (altar) as an אש תמיד (constant fire) is to reference the fire of the מנורה that was always lit and to teach us the הלכה that the מנורה is lit using the fire from the מזבח. R’ Moshe Feinstein explains a significant lesson that we learn from this הלכה. The מנורה is the symbol of learning תורה and it’s flame was a calm and quiet candle, whereas the מזבח, which was the source of the flame of the מנורה, was a roaring bonfire. R’ Moshe says that this is how Torah is supposed to be studied- the way in which it is taught should be exciting and enthusiastic, like the fire on the מזבח. The approach to the learning should also be with a passion and burning desire to learn. The actual learning and studying of the תורה, which is represented by the מנורה, must be done in a calm and even-keeled manner. Learning תורה with too much excitement can result in haste and errors. Rather, one must learn with a more settled and tranquil attitude. This is what we learn from the הלכה that we light the calm flame of the מנורה from the large מדורה of the מזבח.
The רמ”א says in the beginning of סימן ת”ל that the מנהג is to say the הגדה from עבדים היינו until לכפר על כל עונותינו on שבת הגדול, the שבת preceding פסח. The גר”א, however, argues on this מנהג based on the מכילתא that says that the מצוה of סיפור יציאת מצרים does not start from ראש חודש, or from ערב פסח but rather it takes place on the first night of פסח at the Seder. The גר”א clearly understands that the purpose of reading the הגדה on this שבת is to fulfill part of the מצוה of סיפור יציאת מצרים, as the משנה ברורה says, because that is when the גאולה (redemption) began. R’ Shmuel Kamenetsky (as brought in ספר קובץ הלכות) explains that the רמ”א intended for the הגדה to be said so that people will be more familiar with it when the Seder comes the following week. He is therefore not contradicting the מכילתא that said that there is no inherent obligation before the Seder night, rather he was saying to do it as practice. R’ Shmuel says that it is therefore appropriate for everyone to say it with their families so that everyone could gain familiarity with the words of the הגדה.
