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Rabbi L. Scheinbaum
In Tetzaveh, 5759

You shall make vestments for Aharon your brother, for glory and splendor. (28:2)

The Kohanim, especially the Kohen Gadol, were to wear vestments that reflected the nobility of their station and service.  The commentators offer a number of explanations for the terms “glory” and “splendor,” as well as the reasons for demanding that the Bigdei Kehunah be such garments that are similar to those worn by royalty.  Let it suffice that the Torah demanded that the vestments worn by the Kohanim were to be unique in their beauty, thereby dignifying the Kohanim and Hashem, Whom they served.  Indeed, if a Kohen served in the Bais Hamikdash mechusar begadim, not wearing all of the…

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Home -> 5759 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5759

It must be on Aharon to minister, its sound shall be heard when he enters the Sanctuary…and when he leaves. (28:35)

  The bells which were attached to the bottom hem of the Kohen Gadol’s robe obviously created a noise when he walked.  This noise was by design, in order to signal his entry and departure from the Sanctuary.  Menachem Tzion renders this pasuk homiletically.  All too often, when a congregation /community  or school chooses a rabbi / leader, we  hear praises about him. His merits are publicly lauded to impress people and,  in many cases, to justify his selection.  A few years later, when for various reasons he no longer satisfies the whims of the powers that be, rather than…

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Home -> 5758 -> Tetzaveh

Moshe Marcovich
In Tetzaveh, 5758

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

Parashas Tetzave is the only parsha since Moshe’s birth  that does not mention his name explicitly.  Every mitzvah and command mentioned in the parsha, however,  is initiated with the word, “V’atah,”, “And you,” referring to Moshe.  Apparently, Moshe is the  prime focus of this parsha, although  his name is not recorded.  Why?  Chazal tell us that the curse of a tzaddik, even if it is contingent  upon specific conditions, takes effect despite the fact that  those conditions are not met.  When Moshe Rabbeinu entreated Hashem on behalf of Klal Yisrael after they sinned with the Eigal Ha’zahav, Golden Calf, he…

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Home -> 5758 -> Tetzaveh

Moshe Marcovich
In Tetzaveh, 5758

You shall make holy vestments for Aharon your brother, for glory and splendor. (28:2)

The Kohanim are to be clothed in vestments which reflect their wearers’ noble position.  These garments were similar to the garb worn by royalty.  They gave glory to Hashem as they lent splendor to the Kohanim who wore them.  The Kohen serves as the spiritual mentor to Klal Yisrael.  His total demeanor, including his clothes, must reflect the lofty position he holds.  He teaches Torah, the code of Jewish Law authored by Hashem.  As the Almighty’s representative for disseminating His Torah, his mode of dress must reflect dignity, sanctity and splendor.  When the people  gaze upon the Kohanim donned in…

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Home -> 5758 -> Tetzaveh

Moshe Marcovich
In Tetzaveh, 5758

And Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem. (28:30)

This pasuk is a reference to the Choshen, Breastplate, which Aharon wore.  The Choshen was folded in half to form a pocket into which was placed a parchment containing Hashem’s Ineffable Name.  This was called the Urim V’Tumim.  The Urim V’Tumim catalyzed  the individual letters of the names of the shevatim which were inscribed on the Choshen to light up and give answers to questions of national importance.  The zechus, merit, of wearing the Choshen was given to Aharon because of his special character.  When he was coming to greet Moshe, after Moshe had been selected by Hashem to be…

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Home -> 5758 -> Tetzaveh

Moshe Marcovich
In Tetzaveh, 5758

And Aharon shall burn upon it (the mizbayach of ketores) the incense–spices every morning; when he cleans the lamp he is to burn it. (30:7)

Aharon was commanded to burn the Ketores at the same time that he cleaned the lamps of the Menorah.  Is there some significance to performing these  two seemingly unrelated aspects of the avodah  together?  Horav David Feinstein, Shlita, cites Chazal who say the burning of the Ketores atoned for the sin of lashon hora.  The Menorah, on the other hand, was the symbol of limud ha’Torah.  The Menorah is the remedy for the sin of lashon hora.  One who studies Torah will invariably sanctify his entire body, including his power of speech.  How can he use the mouth that studies…

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Home -> 5757 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5757

“And you will command Bnei Yisrael and they shall take for you pure olive oil, beaten for light, to fuel the eternal light.” (27:20)

Upon reading the text, one understands this pasuk to be commanding Moshe to instruct Bnei Yisrael in the preparation of oil for the Menorah. The word vum, however, has a different grammatical connotation. It means that Moshe will command Bnei Yisrael concerning the oil at some future point. In order to convey to Moshe that a command would be issued immediately, the Torah should have said, um, command, which, indeed, it does in Sefer Vayikra. In Vayikra 24:1, Hashem instructs Moshe to command Bnei Yisrael to prepare olive oil. The advanced notice of a command is unusual. Why does Hashem…

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Home -> 5757 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5757

“And these are the garments they shall make.” (28:4)

Horav A. Henach Leibowitz, Shlita, cites a story from the Talmud Shabbos 31a from which we can glean a significant lesson regarding the impact of Torah study on one’s life. A gentile was once passing by a classroom where a rebbe was teaching Parashas Tetzaveh to a group of young students. The rebbe was describing the beauty and splendor manifested by the vestments of the Kohen Gadol. The students and the eavesdropper were totally captivated with the detailed descriptions of the impressive garments. The gentile thought to himself, “I will convert to Judaism, so that I can become a Kohen…

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Home -> 5757 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5757

“And the Choshen shall not be loosened from the Eiphod. ” (28:28)

Every one of Hashem’s mitzvos is eternal in nature. They are applicable forever. If so, how do we reconcile the mitzvah of not loosening/separating the Choshen from the Eiphod? After all, we have neither a Bais Ha’Mikdash nor Kohanim who serve with their priestly vestments. Degel Machne Efraim responds that the mitzvah serves as an analogy for the middah of emes, attribute of truth. The Torah adjures everyone to speak the truth. At no time shall the Choshen, which alludes to the heart, since it is placed directly over it, be separated from the Eiphod, which signifies the mouth, as…

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Home -> 5757 -> Tetzaveh

Rabbi L. Scheinbaum
In Tetzaveh, 5757

“A gold bell and a pomegranate, a gold bell and a pomegranate on the hem of the robe all around.” (28:34)

Peninim Yekarim suggests that the golden bells were symbolic of wealth, while the pomegranates represented mitzvos and good deeds. Indeed, Chazal in the Talmud Berachos 57 state that every Jew is as full of mitzvos as a pomegranate has seeds. The bells were alternated with the pomegranates all around the hem of the Kohen Gadol’s tunic. We derive from this pasuk that only when wealth is integrated with mitzvos and good deeds does it serve a purpose and benefit the world. In Shir Ha’Shirim 6:7, Shlomo Ha’Melech says, “As many as a pomegranate’s seeds are the merits of your unworthiest.”…

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