Tetzaveh – Page 12 – Peninim on the Torah

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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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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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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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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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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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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Sruly Schnair In Tetzaveh, 5756

“And they shall take unto you pure beaten olive oil for the light.” (27:20)

Klal Yisrael is compared to the olive. This is the reason that the oil used for the Menorah was to be extracted from an olive. What is the basis of the parallel between the olive and the nature of Klal Yisrael? After all, Klal Yisrael has been compared to the fruits of many trees. What unique characteristic of the olive is reflected in Klal Yisrael’s personality? The Midrash explains that Klal Yisrael’s destiny is very much like that of the olive. In order to obtain oil from the olive, it must first be “knocked” off the tree. Afterwards, it is…

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Sruly Schnair In Tetzaveh, 5756

“And you shall bring near to you Aharon your brother and his sons with him, from amongst the Bnei Yisrael, that they minister unto Me.” (28:1)

The Midrash comments that Moshe seemed to be upset when Hashem instructed him to induct Aharon into the Kehunah. When Moshe indicated his displeasure, Hashem responded that the Torah was His and that it had been given to Moshe. The Midrash seems to imply that Moshe desired to have a share in the Kehunah, to which Hashem responded that he already had his portion — the Torah. This Midrash is perplexing. Moshe Rabbeinu was the paragon of humility. It is difficult to understand why Moshe would be envious of his brother’s new function. Horav Mordechai Rogov, z.l., delineates between the…

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Sruly Schnair In Tetzaveh, 5756

“And you shall slaughter the ram and take its blood and put it upon the tip of Aharon’s ear… and upon the thumb of their right hand and upon the big toe of their right foot.” (29:20)

The commentators observe that every Kohen and Torah leader must be prepared to minister to the needs of every individual Jew. The “ear” must be sensitive, prepared to listen and empathize with the plight of another Jew. It must have the capacity to discern and acknowledge the cries of the afflicted. The “hand” is not there only to take — to accept gifts, regardless of their nature and the intent of the benefactor. The hand must also accustom itself to give — to assist whenever and wherever it may be needed. The “foot” represents the leader’s willingness to go any…

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Sruly Schnair In Tetzaveh, 5756

“Every morning when he cleans the lamps, he shall bring it up in smoke. And when Aharon kindles the lamps in the afternoon he shall bring it up in smoke.” (30:7,8)

It is notable that Aharon would burn the ketores, incense, daily at the same time as he would clean and kindle the Menorah. What is the significance of the juxtaposition of these various forms of service? Horav Moshe Feinstein, z.l., offers two lessons to be derived from this relationship. The Menorah symbolizes Torah scholars who illuminate the world by virtue of their Torah study and dissemination. The ketores gave off a fragrant smell. The connection between these avodos is that a Torah scholar should possess an acute sense of smell. He should have the capacity to “sniff out” which philosophies…

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

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)

“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)

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

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

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

“And they shall take unto you pure beaten olive oil for the light.” (27:20)

“And you shall bring near to you Aharon your brother and his sons with him, from amongst the Bnei Yisrael, that they minister unto Me.” (28:1)

“And you shall slaughter the ram and take its blood and put it upon the tip of Aharon’s ear… and upon the thumb of their right hand and upon the big toe of their right foot.” (29:20)

“Every morning when he cleans the lamps, he shall bring it up in smoke. And when Aharon kindles the lamps in the afternoon he shall bring it up in smoke.” (30:7,8)

YEARS

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