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“And they shall take for you pure olive oil, crushed, for illumination.” (27:20)

Rashi explains that a two-stage process was necessary to prepare the olive oil. The olives were first crushed to express the first oil, which was required for lighting the menorah. They were then ground up to extract additional oil, which could be used for the menachos, meal offerings, but was not suitable for the menorah. This is consistent with the Talmud in Menachos 86a which states, “Crushed oil is required for the menorah, but crushed oil is not required for the menachos.” This halacha carries with it a simple, but profound, lesson. Horav Eliyahu Meir Kovner z.l., suggests that the…

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“And they shall take for you pure olive oil… to cause a lamp to burn continually.” (27:20)

In the Talmud Shabbos 22b, Chazal state that the Ner Ma’aravi, western lamp, which miraculously continued to burn, attested universally to Hashem’s presence among Bnei Yisrael. This is enigmatic. The menorah was situated in the Mishkan and later in the Bais Ha’Mikdash. These were places in which no Yisrael — and surely no gentile — was permitted to enter. If so, how did the western lamp serve as testimony to confirm Hashem’s presence among Klal Yisrael to the world? Horav Yitzchak Hutner z.l., asserts that the Ner Ma’aravi inspired Bnei Yisrael to be cognizant that the Shechinah reposed among them. …

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“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem.  Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

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“And these are the garments which they shall make: a breastplate, an ephod, a robe, a checkered tunic, a turban and a sash.” (28:4)

It is interesting to note that, while this pasuk mentions six garments, instructions were actually given for the fabrication of eight garments. The tzitz, headplate, and michnasayim, breeches, are not mentioned here. Why are these garments left out of this pasuk? Horav Dovid Feinstein, Shlita, suggests that on the one hand these two garments represent the elementary foundation of human decency. On the other, the garments represent the spiritual apex of the Kohen Gadol’s spiritual ascendency. These two garments were an obvious requirement. The Kohen Gadol needed to wear breeches for the sake of modesty.  The fact that breeches were…

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“A gold bell and a pomegranate on the hem of the robe, all around… Its sound shall be heard when he enters the sanctuary.” (28:34,35)

Resplendent in his bigdei kehunah, priestly vestments, the Kohen Gadol was a sight to behold. The dignity and beauty of the vestments, their glory and splendor, were intended to increase the reverence reflected upon his exalted station in Jewish life. However, there is one seeming enigma about the vestments — seventy-two bells were attached to the bottom of the Kohen Gadol’s robe. Does making noise when walking add to one’s dignity?  It definitely calls attention to the individual! Apparently, there was a profound purpose in having these bells hanging from the robe. The Torah states that when the Kohen Gadol…

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“And you shall place the crown of sanctity over the turban.” (29:6)

It is interesting to note that the Torah places emphasis upon the Kohen Gadol’s crown. The Kohen Gadol had neither sovereignty nor power over Bnei Yisrael. His mission in life was to be Bnei Yisrael’s “agent” in the Bais Hamikdash by offering the korbanos and to be Bnei Yisrael’s preeminent teacher and spiritual mentor. It is, therefore, enigmatic that the Torah stresses his crown. In contrast, the Melech Yisrael, Jewish king, who was charged with ruling the people and did have jurisdiction over them, is not portrayed as having a crown. The only demand placed upon the king was that…

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“Seven days shall the kohen put them on (who will be) in his place of his sons.” (29:30)

The Kohen Gadol’s position was passed on to his son after his death. The Talmud in Yoma 72b states that this halacha was not applicable to a Kohen Gadol who had been anointed specifically to lead Bnei Yisrael into war. The Mashuach Milchamah, the special Kohen Gadol who had received his position only for the purpose of leadership in battle, did not bequeath the kehunah gedolah, high priesthood, to his son. The Chofetz Chaim z.l. was once asked to decide a din Torah regarding a Rav of a community who had passed away. The members of the community chose to…

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“And you shall command Bnei Yisrael.” (27;20)

Moshe’s name is not mentioned in this parsha. The Baal Ha’Turim states that Moshe entreated Hashem on behalf of Klal Yisrael after they sinned with the Golden Calf. He pleaded, “Erase me from Your Book.” In accordance with Moshe’s emphatic statement, Hashem chose one parsha in which Moshe’s name would not be recorded. We may wonder why Parashas Tetzaveh was chosen to be the parsha from which Moshe’s name was excluded. Horav Nissan Alpert, z.l., suggests that the word “tetzaveh,” which means command, alludes to Am Yisrael’s leadership. The function of leadership is to command and guide the people. In…

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“And you shall make sacred garments for Aharon your brother for glory and majesty.” (28:2)

The Torah devotes an entire parsha to the preparation of the priestly vestments. Indeed, the Torah apportions more space to the “Bigdei Kehunah” than to the sacred vessels which were used in the Mishkan. Although the priestly vestments were not an inherent part of the actual service, the service could be performed only when the Kohen was wearing them. It seems apparent that the Bigdei Kehunah performed a sublime role. The Chizkuni explains that ase hsdc, sacred garments, is the key phrase which defines the moral and spiritual striving represented by the priestly garb. The beauty manifested by these vestments…

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“And you shall make a showplate of pure gold… and this shall go over the turban… and it shall be on Aharon’s forehead, and so Aharon shall do away with the transgressions of the holy things.” (28:36,37,38)

Chazal state that the “tzitz” atoned for the sin of impudence exhibited by the people. This seems enigmatic. How does Aharon’s wearing of the tzitz atone for a generation’s brazenness and lack of courtesy? Does the Kohen Gadol’s wearing of the tzitz give one license to be impertinent? Horav Reuven Katz, z.l., resolves this difficulty in the following way. One who secretly sins will be embarrassed if his baneful act is publicized. In contrast, one who is impudent defies criticism and publicly flaunts his evil in the most arrogant manner. Atonement for a sin is effected through the balance of…

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