וְאַתָּה תְּצַוֶּה. צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר ״וְאַתָּה״ אַחַר שֶׁעִמּוֹ הָיָה מְדַבֵּר, עוֹד לָמָּה אָמַר ״תְּצַוֶּה״ וְלֹא ״צַו״, עוֹד לָמָּה אָמַר לְשׁוֹן צִוּוּי. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ בָּזֶה דְּרָשׁוֹת, מֵהֶם אָמְרוּ (תורת כהנים סוף פרשת אמור) אֵין ״צַו״ אֶלָּא זֵרוּז לְצַד שֶׁיֵּשׁ חֶסְרוֹן כִּיס. ואתה תצוה, "And you shall command, etc." We need to explore why the Torah had to write the words "and you," seeing G'd had been speaking to Moses continuously; He had not spoken to anyone since He commenced chapter 25. Moreover, why did the Torah write תצוה instead of merely צו (as in Leviticus 6,2). Why did G'd employ an imperative altogether? Our sages in Torat Kohanim at the end of Parshat Emor have written a number of commentaries about this, such as that the word צו is employed when performance of the commandment involves a financial outlay by the person who is to fulfil the commandment.
וְאוּלַי כִּי לְצַד שֶׁהַדָּבָר אֵינוֹ מִן הַמּוּסָר לְצַוּוֹת ה׳ שֶׁיַּדְלִיקוּ נֵרוֹת בְּבֵית ה׳ אֲשֶׁר מִמֶּנּוּ תֵּצֵא אוֹרָה, אֲשֶׁר עַל כֵּן אָמַר לְמֹשֶׁה כִּי מִצְוָה זוֹ לֹא יֹאמְרֶנָּה לְיִשְׂרָאֵל עַל פִּי ה׳ אֶלָּא הוּא יְצַוֶּה, פֵּרוּשׁ מִפִּי עַצְמוֹ, שֶׁיִּנְהֲגוּ כָּבוֹד זֶה לְהָבִיא שֶׁמֶן לְהַדְלִיק, וְלָזֶה אָמַר וְאַתָּה, פֵּרוּשׁ מִלְּבַד מַה שֶׁצִּוִּיתִיךָ הוֹסֵף אַתָּה לְצַוּוֹתָם עַל זֶה. וְדִקְדֵּק לוֹמַר תְּצַוֶּה וְלֹא ״תְּדַבֵּר״, לְהַצְדִּיק דְּבָרֵינוּ אֵלֶּה שֶׁיְּזָרְזֵם הוּא עַל הַדָּבָר, שֶׁאִם אָמַר ״תְּדַבֵּר״ יִהְיֶה הַנִּשְׁמָע כִּי יְדַבֵּר דִּבְרֵי ה׳ כַּסֵּדֶר הָרָגִיל לְדַבֵּר מִבְּלִי צֹרֶךְ הַזֵּרוּז, וְלָזֶה לֹא אָמַר ״צַו״, שֶׁאָז יִהְיֶה נִשְׁמָע שֶׁיֹּאמַר כִּי ה׳ אָמַר אֵלָיו לְצַוּוֹת, אֶלָּא תְּצַוֶּה פֵּרוּשׁ מֵעַצְמְךָ. וְלֹא יֵרָאֶה בְּעֵינֶיךָ כִּי מִצְוָה זוֹ קַלָּה הִיא כֵּיוָן שֶׁאֵינָהּ אֶלָּא מִפִּי מֹשֶׁה, לֹא כֵן הוּא, שֶׁאֵין זֶה אֶלָּא מִשּׁוּם דֶּרֶךְ כָּבוֹד לְאֵל עֶלְיוֹן, אֲבָל הַמִּצְוָה הֲרֵי אָנוּ רוֹאִים כִּי ה׳ אָמַר אֵלָיו שֶׁיְּצַוֶּה. וְאוּלַי כִּי לָזֶה אָמַר וְיִקְחוּ אֵלֶיךָ, פֵּרוּשׁ לְמַה שֶׁאַתָּה בְּדַעְתְּךָ תְּצַוֶּה. Perhaps another reason is the very fact that lighting lamps in a Sanctuary which is supposed to be the source of our enlightenment seemed quite inappropriate. The Torah had to tell Moses that such considerations not withstanding, Aaron was to light the lamps on the Lampstand. This commandment was not given to Israel by G'd, for the reason I have just mentioned, but Moses himself (in his own name) should proceed to instruct the Israelites as a sign that they should honour the Lampstand by providing the oil to light its lamps. By saying to Moses ואתה, G'd hinted that the directive was to appear as if it had emanated from Moses rather than from G'd. By telling Moses to "command" the Israelites rather than merely to "speak" to them as was the norm, this served to make the matter more urgent in their eyes. Had G'd used the normal form of address the Israelites would not have felt especially urgent about this directive. G'd meant for Moses to add his own exhortation to that of G'd. The expression תצוה rather than צו was meant to make the directive appear as having emanated from Moses rather than from G'd Himself. G'd mentioned to Moses that although the directive was phrased as תצוה, and not as תדבר, and this was to convey the impression that it emanated from him, this was no reason to treat it more lightly than if it had appeared to emanate from G'd Himself. Using the root צו rather than the root דבר was meant to ensure that the people would relate to this commandment with urgency, eagerly. The combination of the use of the root צו on the one hand and the future tense as expressed by תצוה rather than the imperative צו, were meant to achieve that the donations for the oil should be motivated by the desire of the donors to honour the Tabernacle, i.e. to honour G'd. At the same time the fact that the directive appeared to emanate from Moses rather than from G'd was not to result in it being considered as an unimportant command. Perhaps the words: "and they shall take to you (pure olive oil)," are an expression of the nature of this commandment, i.e. that the people should feel they bring it to Moses, personally, not to Moses in his capacity as G'd's representative.
עוֹד יִרְצֶה, לְצַד שֶׁצִּוָּה ה׳ כָּל מַעֲשֵׂה הַמִּשְׁכָּן וְעִנְיָנָיו לְנוֹכֵחַ, שֶׁיֵּרָאֶה שֶׁמְּצַוֶּה לוֹ שֶׁיַּעֲשֶׂה הוּא כָּל הַנִּדְבָּר אֵלָיו וְיָבִיא כָּל הַנְּדָבָה אֶל הַמִּשְׁכָּן, לְצַד הִתְלַהֲבוּתוֹ בַּעֲבוֹדַת ה׳ גַּם יַעֲשֶׂה מְלֶאכֶת הַמִּשְׁכָּן וַעֲבוֹדָתוֹ, לָזֶה אָמַר אֵלָיו וְאַתָּה תְּצַוֶּה, פֵּרוּשׁ, מַה שֶׁיֵּשׁ לְךָ מֵהַיִּתְרוֹן עַל כָּל יִשְׂרָאֵל אֵינוֹ אֶלָּא מַה שֶׁתְּצַוֶּה אוֹתָם לְבַד, וְלָזֶה אָמַר תֵּבַת וְאַתָּה, וְתוֹסֶפֶת הַוָּא״ו לְצַד שֶׁיֵּשׁ עוֹשִׂים לְבַד מֹשֶׁה, וִידֻיַּק גַּם כֵּן אָמְרוֹ תְּצַוֶּה וְלֹא אָמַר ״צַו״. Furthermore, seeing that when G'd had commanded all matters concerning construction of the Tabernacle He had always used direct speech, i.e. He told Moses: "you shall do, etc.," and had thereby involved Moses personally in every aspect of the building of the Tabernacle, the switch to indirect speech, i.e. "and they shall take" may indicate that G'd told Moses that the only way in which he was superior to the rest of the people was that it was he who would command the people to do their part. This is why G'd said: ואתה, "and you." The letter ו preceding the word אתה was a reminder that there were others beside him involved in performance of the directive. G'd may have had something similar in mind when He said תצוה instead of צו.
עוֹד יִרְמֹז לְצַד כִּי הַגִּיעַ זְמַן תֵּת הַכְּהֻנָּה לְאַהֲרֹן, בֵּרַר ה׳ לְמֹשֶׁה הַמַּלְכוּת וְהִמְלִיכוֹ עַל יִשְׂרָאֵל, וְהוּא אָמְרוֹ תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל, עַל דֶּרֶךְ אָמְרוֹ (שמואל א יג:יד) ״וַיְצַוֵּהוּ ה׳ לְנָגִיד״ וְגוֹ׳. וְהֲגַם שֶׁבְּאֶרֶץ מִצְרַיִם אָמַר הַכָּתוּב (שמות ו:יג) ״וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל״, וּפֵרַשְׁנוּ שָׁם שֶׁעֲשָׂאָם מוֹשְׁלִים בָּעָם, כָּאן יִחֵד מֹשֶׁה לְמַלְכוּת יִשְׂרָאֵל וְאַהֲרֹן כֹּהֵן. וְאוּלַי כִּי לָזֶה נִתְכַּוֵּן מַה שֶׁאָמַר הַכָּתוּב (שמות יט:ו) ״וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ״, מַמְלֶכֶת חוֹזֵר אֶל מֹשֶׁה, כֹּהֲנִים אַהֲרֹן וּבָנָיו, וְגוֹי קָדוֹשׁ אֵלּוּ הַלְוִיִּם. The Torah may have introduced another element here altogether. Seeing the time had come for appointing Aaron as the High Priest, G'd used this opportunity to demonstrate to the people that Moses was to occcupy the position of king, and He "crowned" him. This is the deeper meaning of: "you shall command the children of Israel." Our verse then is G'd's blanket authority for Moses to perform the function normally performed by a crowned head, a king. Our verse would be analogous to Samuel I,13,14: "G'd has appointed him as ruler over His people." It is true that we had a similar and apparently more direct form of Moses' appointment as ruler in Exodus 6,13 when the Israelites were still in Egypt, and when the Torah stated: "He (G'd) ordered them to be in charge of the Israelites," and we stated there that the meaning of the verse was that G'd appointed Moses and Aaron as king and High Priest respectively. In our context G'd allocated the position of king specifically to Moses, and the position of High Priest specifically to Aaron. We have another instance where the Torah refers to the division of the people into different levels of authority, i.e. in Exodus 15,6 where the Torah says: "you shall be unto Me a kingdom of priests and a holy nation." The word "kingdom" there referred to the people led by Moses, whereas the word "priests" referred to the people's religious leadership, i.e. Aaron and his sons, whereas the words "holy nation" referred to the Levites.
וְאוּלַי שֶׁיִּרְמֹז בְּאָמְרוֹ תְּצַוֶּה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (זהר ח״א פג.) כִּי כָּל תַּלְמִיד חָכָם יֵשׁ לוֹ נִיצוֹץ מִנִּשְׁמַת מֹשֶׁה, וְלָזֶה רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה לט.) הָיוּ קוֹרְאִים זֶה לָזֶה מֹשֶׁה, כִּי הוּא זֶה הַמְּדַבֵּר בִּבְחִינַת נֶפֶשׁ הַלּוֹמֶדֶת תּוֹרָה, וְהוּא אָמְרוֹ וְאַתָּה תְּצַוֶּה עַל דֶּרֶךְ אָמְרוֹ (תהלים צא:יא) ״כִּי מַלְאָכָיו יְצַוֶּה לָּךְ״ שֶׁהוּא לְשׁוֹן צַוְתָּא, לִוּוּי לְאִישׁ יִשְׂרָאֵל הַנִּכְבָּדִים, וּכְבָר יָדַעְתָּ כִּי אֵין חֲשִׁיבוּת אֶלָּא בְּאֶמְצָעוּת עֵסֶק הַתּוֹרָה. וּבָחַר ה׳ לִרְמֹז רֶמֶז זֶה בְּמִצְוַת שֶׁמֶן כִּי הוּא בְּחִינַת הַתּוֹרָה שֶׁהוּא אוֹר הָעוֹלָם. וְעַיֵּן בַּפָּסוּק שֶׁאַחַר זֶה. Perhaps the expression תצוה in our verse alludes to a thought expressed in the Zohar, section one page 83 that we find a spark of Moses' soul within the soul of every Torah scholar. This is why we have an instance in Sukkah 39 where the scholars called each other "Moses." This was because Moses personified the soul that is immersed in Torah-study. When the Torah uses the expression ואתה תצוה this may also be parallel to Psalms 91,11 in which the Psalmist speaks of כי מלאכיו יצוה לו, where the word יצוה may also refer to צוותא, a company of like-minded people. The Psalmist describes G'd as despatching His angels to keep company with deserving Jews as they are of equal status. There is no worthier pursuit than the study of Torah which supplies all enlightenment for the world. Compare the next verse.
וְיִקְחוּ אֵלֶיךָ. טַעַם אָמְרוֹ אֵלֶיךָ יִתְבָּאֵר עַל דֶּרֶךְ מַה שֶׁאָמְרוּ בְּמַסֶּכֶת שַׁבָּת דף כב,א וְזֶה לְשׁוֹנָם: ״מִחוּץ לְפָרֹכֶת הָעֵדוּת״ – עֵדוּת הִיא לְכָל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל, מַאי עֵדוּת? אָמַר רַב: זֶה נֵר הַמַּעֲרָבִי, וְכוּ׳ עַד כָּאן. וְהִנֵּה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה נב,ב): לֵיצָנֵי הַדּוֹר הָיוּ מִתְלוֹצְצִים עַל מֹשֶׁה לוֹמַר, אֶפְשָׁר שֶׁהַשְּׁכִינָה שׁוֹרָה עַל מַעֲשֵׂה שֶׁל מֹשֶׁה וְכוּ׳, עַד כָּאן. הֲרֵי כִּי לֹא הָיוּ מַצְדִּיקִים אֲפִלּוּ מִיִּשְׂרָאֵל שֶׁתִּשְׁרֶה שְׁכִינָה בַּמִּשְׁכָּן, וּכְפִי זֶה הֲגַם שֶׁשָּׁרְתָה שְׁכִינָה בְּיוֹם א׳ בְּנִיסָן, עִם כָּל זֶה אֵין זֶה סִימָן לִתְמִידוּת שֶׁתִּקְבַּע הַשְּׁכִינָה מְקוֹמָהּ בַּמִּשְׁכָּן, אֲבָל בְּנֵס נֵר הַמַּעֲרָבִי הוּא עֵדוּת לְכָל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל. וְהוּא מַאֲמַר ה׳ וְיִקְחוּ אֵלֶיךָ, פֵּרוּשׁ, אֵלֶיךָ נוֹגֵעַ הַדָּבָר, כִּי בָּזֶה תִּתְחַזֵּק נְבוּאָתְךָ שֶׁיַּכִּירוּ וְיַצְדִּיקוּ נְבוּאָתְךָ שֶׁהַשְּׁכִינָה תִּשְׁרֶה בְּתוֹכָם כְּשֶׁיִּרְאוּ נֵס שֶׁיֵּעָשֶׂה בְּשֶׁמֶן הַמְּנוֹרָה. וְאוּלַי כִּי לָזֶה נִתְכַּוֵּן בְּאָמְרוֹ וְאַתָּה תְּצַוֶּה, לוֹמַר שֶׁלֹּא יָחוּשׁ שֶׁלֹּא יֵאָמְנוּ דְּבָרָיו לֶהֱיוֹת הַדָּבָר תָּמוּהַּ שֶׁיָּדוּר אֵל עֶלְיוֹן בַּתַּחְתּוֹנִים, וּכְמוֹ שֶׁכֵּן הָיָה. וְאִם תֹּאמַר מִנַּיִן יַצְדִּיקוּ – וְיִקְחוּ אֵלֶיךָ, פֵּרוּשׁ, בְּדָבָר זֶה יֵשׁ לְךָ חִזּוּק וְהַצְדָּקַת הַדְּבָרִים כַּנִּזְכָּר. ויקחו אליך, "and they shall take unto you, etc." We can understand the reason for the word אליך by referring to Shabbat 22 where the Talmud explains that the words: "outside the curtain of the testimony" mean that the "testimony" the Torah refers to is that all the people who came to see the Tabernacle realised that G'd's presence was hovering over the the Israelites. Rav defined the testimony as specifically the "Western Lamp," i.e. the light on top of the middle shaft of the Lampstand. [This lamp burned around the clock instead of only at night although not only did it not receive more oil than the other lamps, but the other lamps drew on its oil supply. Ed.] Shemot Rabbah 52,2 relates that the scoffers amongst the Jews ridiculed the idea that G'd would take up residence in a structure made by Moses. From this we see that not only did the Gentiles not credit the idea that the G'd of the Heavens had come down to earth, but even some of the Jews could not believe this. Accordingly, even though it was evident that G'd's presence was indeed in the Tabernacle on the first day of Nissan, the day the Tabernacle had been erected, they did not consider this as evidence that G'd's presence would remain there on a permanent basis. Once they observed the ongoing miracle of the Western Lamp, this served as testimony that G'd's presence was there to stay. The Torah impressed upon Moses that the oil for the Lampstand in the Tabernacle would become the vehicle by means of which G'd's presence in the Tabernacle would be demonstrated when the "eternal flame" would be lit. This matter would have far-reaching consequences for Moses' own standing as a prophet, hence the word אליך is of crucial importance. Perhaps G'd hinted at this already when He said: ואתה תצוה, i.e. "do not worry that the people will not believe you when you tell them that I will take up residence in the terrestrial regions." G'd's prediction indeed came to pass. Should you Moses ask how such a fact could be demonstrated, G'd continued by instructing Moses: ויקחו אליך שמן זית זך.
וּבְדֶרֶךְ רֶמֶז יִתְבָּאֵר הַכָּתוּב עַל דֶּרֶךְ מַאֲמָר הוּבָא בְּסֵפֶר זֹהַר חָדָשׁ (בראשית ח׳) כִּי אַרְבַּע גָּלֻיּוֹת שֶׁל יִשְׂרָאֵל כָּל אֶחָד מֵהֶם נִגְאֲלוּ מִמֶּנּוּ בִּזְכוּת אֶחָד, גָּלוּת הָרִאשׁוֹן נִגְאֲלוּ בִּזְכוּת אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, שֵׁנִי נִגְאֲלוּ בִּזְכוּת יִצְחָק, שְׁלִישִׁי בִּזְכוּת יַעֲקֹב, וְהָרְבִיעִי תָּלוּי בִּזְכוּת מֹשֶׁה, וְלָזֶה נִתְאָרֵךְ הַגָּלוּת, כִּי כָל עוֹד שֶׁאֵין עוֹסְקִים בַּתּוֹרָה וּבַמִּצְווֹת אֵין מֹשֶׁה חָפֵץ לִגְאוֹל עַם בַּטְלָנִים מִן הַתּוֹרָה. וְזֶה הוּא שֶׁרָמַז הַכָּתוּב כָּאן בְּאָמְרוֹ וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל עַל דֶּרֶךְ (תהלים צא:יא) ״כִּי מַלְאָכָיו יְצַוֶּה״, אוֹ עַל דֶּרֶךְ אָמְרָם זַ״ל אֵין צַו אֶלָּא מַלְכוּת כִּי הוּא יִמְלוֹךְ עָלֵינוּ לֶעָתִיד, וּתְנַאי הוּא הַדָּבָר שֶׁיַּעַסְקוּ יִשְׂרָאֵל בַּתּוֹרָה. וְזֶה הוּא אָמְרוֹ וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ, יִרְמֹז אֶל הַתּוֹרָה שֶׁנִּמְשְׁלָה לְשֶׁמֶן, מָה הַשֶּׁמֶן מֵאִיר לָעוֹלָם כָּךְ הַתּוֹרָה, וְהֵם דִּבְרֵי הַזֹּהַר שֶׁכָּתַבְנוּ בְּסָמוּךְ. A moral-ethical approach to our verse may be based on the Zohar Chadash found on Genesis 8, that the Israelites were or would be redeemed from each of their four exiles due to a specific merit. The Jews were redeemed from their first exile in Egypt thanks to the merit of the patriarch Abraham. They were redeemed from the second exile thanks to the merit of Isaac; they were redeemed from the third exile thanks to the merit of Jacob, whereas they will be redeemed from the fourth exile thanks to the merit of Moses. Moses' merit was that of his dedication to Torah-study. The interminable wait for the redemption from the fourth exile is due to our not pursuing the study of Torah and the performance of its commandments with sufficient vigour and diligence. As long as we do not engage sufficiently in Torah study, Moses on his part is not willing to invoke his merit to redeem the Israelites who continue to neglect his Torah. By writing ואתה תצוה את בני ישראל the Torah hints at something we mentioned earlier in connection with Psalms 91,11, that G'd would despatch angels to commune with the Jewish people. The meaning of the line may be that the timing of the redemption depends in large measure on Moses seeing that it is his merit that will have to be invoked in order to orchestrate the final redemption. Alternatively, the word צו implies Royal authority. Moses will be our king in the future. When that future will occur depends on the amount and quality of Torah studied by the Jewish people. The words: "they will take to you pure olive oil" are an allusion to the Torah which has been compared to oil. Just as oil lights up the universe, so does the study of Torah result in enlightenment. This is basically, what the Zohar we have mentioned before had in mind.
וְדִקְדֵּק לוֹמַר זָךְ, שֶׁצְּרִיכִין לַעֲסוֹק בַּתּוֹרָה לִשְׁמָהּ בְּלִי שְׁמָרִים, שֶׁהֵם לְקַנְתֵּר חָס וְשָׁלוֹם אוֹ לְהִתְגַּדֵּל וְכַדּוֹמֶה, אֵלֶּה הֵם שְׁמָרֶיהָ. The reason the Torah was careful to stipulate that the oil had to be זך, pure, was to convey that the study of Torah had to be motivated by pure, not by self-serving considerations. Impure thoughts fuelling Torah study would turn such study into a source of accusation by Satan instead of conferring merit on the student or scholar in question. Even the intent to become well known as a Torah scholar is considered an unworthy thought in this connection. Such thoughts may be considered as equivalent to oil which contains sediments.
וְאָמַר עוֹד כָּתִית, פֵּרוּשׁ שֶׁצְּרִיכִין לַעֲסֹק בַּתּוֹרָה וְלִכְתֹּת גּוּפָם וְכֹחָם, עַל דֶּרֶךְ אָמְרוֹ (במדבר יט:יד) ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת״ (ברכות סג:), וּכְבָר כָּתַבְתִּי עִנְיָן זֶה בְּחֶפְצִי (חפץ ה׳, פרק ה׳) בְּעִנְיַן הַמַּיְמִינִים בָּהּ, יְעֻיַּן שָׁם. The Torah adds the word כתית, pounded, as a further prerequisite for such oil to be used in the Lampstand of the Tabernacle. The idea is that true Torah study involves the student as flagellating himself (at least spiritually) as the Talmud Berachot 63 explained in connection with Numbers 19,14: "A person who dies in the tent." I have already dealt with this interpretation by the Talmud in my treatise Cheftzi chapter 5.
וְאָמְרוֹ לַמָּאוֹר תִּתְפָּרֵשׁ גַּם כֵּן כְּפִי דַּרְכֵּנוּ, כִּי בִּזְמַן הַגָּלוּת נֶחְשַׁךְ מְאוֹר הַלְּבָנָה שֶׁנִּקְרֵאת הַמָּאוֹר הַקָּטָן, וְנִפְרַד אַלּוּף מִמֶּנָּה וְשִׁפְחָה תִּירַשׁ גְּבִרְתָּהּ. וְלָזֶה יְצַו כִּי יְכַוֵּן בְּשֶׁמֶן זַיִת לְהָאִיר לַמָּאוֹר וּלְיַחֲדוֹ בִּמְכֻוָּן, גַּם יְכַוֵּן אֶל הַמָּאוֹר הַגָּדוֹל, כִּי כְּבָר יָדַעְתָּ מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (מגילה כט,א) בְּפָסוּק (דברים ל:ג) ״וְשָׁב ה׳״ מִמַּה שֶׁלֹּא אָמַר ״וְהֵשִׁיב״, גַּם מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (תענית ה,א) בְּפָסוּק ״לֹא אָבוֹא בְּעִיר״, וְהָבֵן. The reason the Torah adds the word למאור, for light, may also be understood in line with our approach to the subject. During exile, the Jewish people are perceived as dwelling in darkness of a lunar eclipse, the moon being known as the המאור הקטן, "the smaller luminary." This means (homiletically speaking) that the one who used to be Master has been demoted from his true position of eminence so that the handmaid has inherited his former place. This is why G'd commanded that Moses should aspire that the olive oil for the Lampstand in the Tabernacle should provide an specially potent light, i.e. the light of the great luminary mentioned in Genesis when these luminaries are described as being hung in the sky. You know from the words of the sages in Megillah 29 on Deut. 30,3 where G'd is described as "having returned with the exiles" instead of as "returning with the exiles in the future," that the presence of G'd had already previously returned with the Jewish people when they came out of exile. Our sages interpret Hoseah 11,9: "The Holy one is in your midst and I cannot come to the city (i.e. celestial Jerusalem)" in a similar fashion in Taanit 5.
וְאָמְרוֹ לְהַעֲלוֹת וְגוֹ׳, עוֹלָה תָּמִיד, וְתָמִיד זֶה אֵין לוֹ שִׁעוּר, וְלֹא תָשׁוּב לְדַאֲבָה עוֹד וְהָיָה לָהּ ה׳ לְאוֹר עוֹלָם. וְאוּלַי שֶׁכִּוֵּן עוֹד לוֹמַר לַמָּאוֹר לְהַעֲלוֹת נֵר תָּמִיד, כִּי הַמָּאוֹר הַגָּדוֹל הוּא יַעֲלֶה הַנֵּר תָּמִיד, עַל דֶּרֶךְ אָמְרוֹ (ישעיהו סב:ח) ״נִשְׁבַּע ה׳ וְגוֹ׳ אִם אֶתֵּן אֶת דְּגָנֵךְ״, וְהָיִיתָ רַק לְמַעְלָה. The Torah continues: להעלות נר תמיד, "to cause a lamp to burn continually." The expression תמיד denotes that the burning will be of unlimited duration. The homiletical meaning is that Israel should not ever again experience periods of spiritual darkness. Perhaps the expression למאור להעלות נר תמיד means that this oil should light the great luminary in a manner similar to the period the prophet Isaiah 62,8 speaks about when he says: "I will not ever again give your grain to your enemies for food," i.e. "you will proceed to rise ever higher."