We will leave the light on for you TB Yoma 15

Today’s daf TB Yoma 15 discusses the correct order of the worship service in the Temple because the order in three different mishnayot seemingly contradict each other. The Gemara explains that rabbis’ rationale is based upon the lighting of the menorah in the evening.

“And how do the Rabbis, who hold that the incense was burned first, interpret this verse? They say: What is the Merciful One saying? It means: At the time of the removal of the ashes you shall burn the incense, and no later. As, if you do not say so but explain that the phrase: He shall burn the incense, at the end of the verse means after cleaning the lamps, then with regard to the burning of the afternoon incense, with regard to which it is written: “And when Aaron lights the lamps in the afternoon he shall burn it” (Exodus 30:8), in this case too, does it mean that initially the priest lights the lamps and only then burns the afternoon incense? And if you say indeed, that is so, wasn’t the following taught in a baraita with regard to the verse: “Aaron and his sons will set it in order to burn from evening until morning before the Lord; it shall be a statute forever throughout their generations on behalf of the children of Israel” (Exodus 27:21)?

“Give the candelabrum its measure of oil so that it will continue to burn all night from evening until morning. Alternatively, the phrase: From evening to morning, teaches that you have only this service that is valid when performed from evening to morning. Apparently, lighting the candelabrum is the final daily Temple service and the incense is not burned after the lamps are lit. Rather, what is the Merciful One saying in the phrase: “And when Aaron lights the lamps in the afternoon he shall burn it.” This teaches that at the time of the lighting of the lamps you shall burn the incense, and no later. If so, here too, in the morning, at the time of the removal of the ashes you shall burn the incense, and no later. This is the rationale for the opinion of the Rabbis.” (Sefaria.org translation)

The last service of the day was the lighting of the Menorah. The amount of oil needed for each lamp of the menorah was one half log, .253lt, no matter how long or short the night was. During the long winter nights the wicks were thin and during the short summer nights the wicks were thick so that all the oil would be completely consumed by morning. We know at least one person’s name who had the skill to adjust the wicks. TY Shekalim 14a taught that “The Mishna further stated: Ben Beivai presided over the wicks. The Gemara describes Ben Beivai’s task: He would adjust the wicks.”(Art Scroll translation)

Why was the menorah lighted at night at all? Certainly God doesn’t need a light to see. Obviously the light of the menorah has to be symbolic. Before the advent of the light bulb, buildings were illuminated by the natural light of the sun. For this reason, windows were designed to be narrower on the outer side of the wall and wider on the inside. This design served as a type of funnel that captured the rays of the sun and dispersed the light inside the building.

Curiously, the windows in the Temple had the opposite design. They were narrow on the inside and wide on the outside. Why?

The light of the Menorah represents Torah wisdom. The seemingly backward design of the windows signified that this wisdom was to radiate out to the entire world. More than the Temple needed the light of the sun, the world needed the enlightening wisdom of the Torah.

Even though most rishonim hold that the menorah was only lit at night, Rambam says that the menorah was also lit during in the morning. I’m just guessing that perhaps the above interpretation motivated his decision. We need the light of Torah no less in the daytime than we do at night.