Parshas Tzav begins with the mitzvah of terumas hadeshen, the daily removal of ashes from the mizbayach by the officiating kohen. This work was the first ritual performed in the Beis HaMikdash each day, in the early morning hours, before the offering of any sacrifices, the kindling of the menorah and the offering of incense.
A number of different ideas have been proposed to explain the underlying significance of this mitzvah. The fact that the daily regimen in the Beis HaMikdash began with this ritual indicated to many writers that in addition to the obvious purpose of maintaining cleanliness, the avodah of terumas hadeshen also conveys a deeper message. Most commonly, perhaps, it has been suggested that the Torah sought to humble the kohen by requiring him to perform simple, undignified custodial work as he begins his day of service in the Beis HaMikdash. (Another oft-quoted approach is given by Rav Shimshon Refael Hirsch, in his Torah commentary.)
Rav Meir Goldwicht however, suggested that the act of removing ashes symbolizes the primary prerequisite to hashro’as haShechinah, the resting of the divine presence among Bnei Yisroel, which many consider the main objective of the Beis HaMikdash. Removing ashes involved making space, clearing away an area on the surface of the mizbayach. In order for the Shechinah to be present among the Jewish people, and in any given individual’s life, they, or he, must clear away space for the Shechinah. Rav Goldwicht illustrates this point by drawing a compelling analogy to human relationships, particularly marriage. Marriage means bringing somebody else into one’s life, which necessarily means making space for somebody else, lowering one’s personal expectations and demands so that he can share his life with another person.
For good reason, Chazal commented that the Shechinah resides in the home of a harmonious marriage. If the husband and wife have mastered the art of “making space,” of allowing themselves less so that they can give to one another, then they can also live spiritual lives, lives devoted to avodas Hashem.
The avodah [service] in the Beis HaMikdosh began with siluk hadeshen, removing the ashes from the mizbayach, in order to symbolize the centrality of “siluk” in the experience of hashro’as haShechinah. The Ribbono Shel Olam cannot enter our lives if we do not make space for Him.
Rav Goldwicht further suggested that this theme may underlie the Mishnah’s famous comment (Avos 5:5) that during the times of the Beis HaMikdash, “omdim tzefufim umishtachavim revachim” – the people in the courtyard of the Beis HaMikdash would “stand crowded but bow comfortably.” The plain meaning is that despite the crowded conditions in the courtyard of the Beis HaMikdash when the nation visited the Beis HaMikdash, they miraculously had enough room to comfortably bow on the ground. Additionally, however, this miracle might allude to the theme of “making space” described above. When people crowd in the Beis HaMikdash, and they are prepared to confine themselves to a cramped space in consideration of others, then “mishtachavim revachim” – everyone is able to serve the Ribbono Shel Olam properly. The more we train ourselves to demand less for ourselves and offer more to others, the more meaningfully we can bring the Shechinah into our lives and commit ourselves to sincere, lifelong avodas Hashem. (Rav Meir Goldwicht)
