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וכפר אהרן על קרנתיו אחת בשנה ... קודש קדשים הוא לדי

Sruly Schnair
In Tetzaveh, 5785

Aharon will cleanse its thorns once a year … it is holy of holies to Hashem. (30:10)

Rashi explains that the Mizbayach, Altar, is a Kodesh Kodoshim, Holy of Holies Its sanctity is supreme, designated for this service exclusively.  We derive from Rashi that the Mizbayach HaKetores, Incense Altar, is considered Kodesh Kodoshim, since no other service (the application of blood on the horns of the Mizbayach on Yom Kippur) was performed on it.  (The daily Ketores, Incense, was also offered on it.)  In his commentary to the pasuk, the Malbim posits that the focus of Kodesh Kodoshim is not the Mizbayach, but Aharon HaKohen.  Thus, the Torah is informing us that Aharon Hakohen performed the service…

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Home -> 5785 -> Tetzaveh

תרשיש ושהם וישפה

Sruly Schnair
In Tetzaveh, 5785

Tarshish, Shoham and Yashfeh. (28:20)

Chazal (Bereishis Rabbah 71:5) teach that the yashfeh was the stone of Binyamin.  Being the son of Rachel Imeinu, who remained silent when her sister took her place on the night that she was to be married, he symbolizes silence. Thus, he is represented by the yashfeh stone, which stands for yeish peh, there is mouth; something can be said, but he remained in control and was silent. As a result of Rachel Imeinu’s commitment to the middah, attribute, of shetikah, her two sons personified the maintenance of self-control in speech.  Indeed, although Binyamin was well aware that Yosef has…

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Home -> 5785 -> Tetzaveh

ואלה הבגדים אשר יעשו חושן ואפוד

Sruly Schnair
In Tetzaveh, 5785

These are the garments that they shall make: a Choshen and an Eiphod. (28:4)

Midrash Tanchuma (Shemos 27) explains that the Choshen, Breastplate, which included the Urim v’Tumim worn over Aharon HaKohen’s heart, was middah k’negged middah, reward measure for measure.  When Hashem charged Moshe Rabbeinu with leading Klal Yisrael out of Egypt, he initially refused to accept the role.  He claimed that his older brother, Aharon, had been serving as the leader of the people. He did not want to hurt his feelings. Hashem told him that, not only was Aharon not upset, he was actually filled with joy over his younger brother’s selection. Thus, Hashem said, “The heart that was happy over…

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Home -> 5785 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5785

And you should command Bnei Yisrael. (27:20)

On the surface, v’atah, and you, is an unusual formulation for Hashem to use to command Moshe.  Usually, He calls him by his name, Moshe, followed by tzav, command; or dabeir, speak. Noticeably, the Torah does not mention Moshe Rabbeinu’s name in the entire parshah. His missing name is the subject of much exegesis. The Be’er Mayim Chaim posits that v’atah, is a higher level of communication, reflecting a closer relationship with the Almighty than what is represented by calling Moshe by his name. Horav Moshe Shmuel Shapiro, zl (Be’er Yaakov), explains that when Hashem speaks to Moshe on the…

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Home -> 5784 -> Tetzaveh

שבעת ימים ילבשם הכהן תחתיו מבניו אשר יבוא אל אהל מועד לשרת בקודש

Sruly Schnair
In Tetzaveh, 5784

For a seven-day period, the Kohen who succeeds him from his sons, who shall enter the Ohel Moed to serve in the Sanctuary shall wear them. (29:30)

The son of the Kohen Gadol (if he is worthy) takes precedence over any other Kohen to succeed his father. Two Kohanim actually served in the positions of Kohen Gadol – the regular High Priest – and Kohen Mashuach Milchamah – a Kohen Gadol ordained specifically prior to the nation’s entrance into a war. This latter one was a specially designated Kohen Gadol whose purpose it was to address the nation and give his charge before the battle, encouraging them that Hashem will protect them. The Kohen Mashuach Milchamah is forbidden to marry a widow and may pose questions to…

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Home -> 5784 -> Tetzaveh

ונשא אהרן את שמות בני ישראל בחשן המשפט על לבו

Sruly Schnair
In Tetzaveh, 5784

Aharon shall bear the names of Bnei Yisrael on the Choshen Hamishpat (Breastplate of judgment) on his heart. (28:29)

Aharon HaKohen merited to wear the breastplate on his heart due to the manner in which he accepted Moshe Rabbeinu’s appointment as the leader of the Jewish People. Prior to Moshe’s entrance on the scene, Aharon had been the Navi and leader of the Jewish people. Suddenly, his position transformed from leader to assistant. Not only did Aharon not complain, but the Torah says V’roacha v’somach b’libo, “He will see you and he will rejoice in his heart” (Shemos 4:4). Aharon’s humility was such that he manifested no ego whatsoever when he lost his position to his younger brother. This…

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Home -> 5784 -> Tetzaveh

ויקחו אליך שמן זית זך כתית

Sruly Schnair
In Tetzaveh, 5784

And they shall take for you pure, pressed olive oil. (27:20)

Chazal (Midrash Rabbah, Shemos 36:1) quote the pasuk in Yirmiyahu (11:16), Zayis raanan yefei pri to’ar kara Hashem shemecha, “Hashem named you verdant olive tree, fair, with choice fruit” to indicate the comparison of Klal Yisrael to olive oil. Chazal state three characteristics of the Jewish People which mimic the characteristics of olive oil. First, the olive does not give forth its oil until it has been smashed and pressed. Likewise, (some of) the Jewish People return to Hashem through teshuvah, repentance, once they have suffered at the hands of anti-Semites of all creeds, who have persecuted them with all…

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Home -> 5784 -> Tetzaveh

ואתה תצוה את בני ישראל

Sruly Schnair
In Tetzaveh, 5784

Now you shall command Bnei Yisrael. (27:20)

A name is important, but, for some people, it is sadly all they have. They feel that lineage of any sort will pave the way for their future. While in some instances it might be true, the lineage will not preserve their legacy. This is not meant to demean the value of a name. It can carry cultural, historical or familial significance, which is meaningful, not only to the person, but also to those who revere his lineage and what it represents. Legacy is established, however, by the impact one makes on his surroundings, his friends and his students. One’s…

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Home -> 5783 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן

Sruly Schnair
In Tetzaveh, 5783

You shall place the Urim and the Tumim into the Choshen HaMishpat, so that they will be over Aharon’s heart. (28:30)

When Hashem revealed Himself to Moshe Rabbeinu in the burning bush, instructing him to go to Egypt and serve as the medium for redeeming the Jewish People – Moshe did not respond with an outright “no.” Rather, he said, “Send whom You are accustomed to send” – Aharon HaKohen. Moshe feared overshadowing Aharon, his older brother, who had until now been the preeminent leader of the Jewish People. He refused to dethrone him out of his overwhelming sensitivity for his brother’s feelings. It was only after Hashem told Moshe that Aharon was on his way to greet him and V’ra’acha…

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Home -> 5783 -> Tetzaveh

ואתה תדבר אל כל חכמי לב אשר מלאתיו רוח חכמה ועשו את בגדי אהרן לקדשו לכהנו לי

Sruly Schnair
In Tetzaveh, 5783

And you shall speak to every wise-hearted person whom I have filled with a spirit of wisdom, and they shall make the vestments of Aharon, to sanctify him to minister to Me. (28:3)

The Torah refers to the craftsmen who fashioned the various vessels used in the Mishkan and the priestly vestments which the Kohanim were enjoined to wear when performing the avodah, service, as chachmei lev, wise-hearted people. The pasuk states that Hashem filled these men with chochmah, wisdom. Why was it necessary for these men to be invested with Heavenly wisdom? Ramban explains that the Bigdei Kehunah, priestly vestments, require that its manufacture be lishmah, for its purpose, and it is possible that it even required kavanah, intent, as well. In order that they understand what they are doing, Hashem infused…

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