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Home -> 5776 -> Tetzaveh

ועשית בגדי קדוש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5776

And you shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

When the Kohanim performed the avodah, service, in the Mishkan/Beis Hamikdash, they had to wear special vestments; otherwise the service was considered to be invalid.  The commentators explain that the special nature of these vestments served as a medium for setting the Kohanim apart from the people when they performed the service.  They were Kohanim on a mission to act as agents of the people in performing the Temple service.  As such, they had to be devout, maintaining an exalted spiritual level, replete with exemplary moral and ethical standards – as evinced by their total demeanor.  The unique nature and…

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Home -> 5776 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן בבאו לפני ה'

Rabbi L. Scheinbaum
In Tetzaveh, 5776

Into the Choshen HaMishpat shall you place the Urim v’Tumim and they shall be on Aharon’s heart when he comes before Hashem. (28:30)

In his commentary to the beginning of Sefer Shemos (4:14), Rashi comments concerning Aharon HaKohen’s attitude vis-à-vis Moshe Rabbeinu becoming Klal Yisrael’s leader, V’raacha v’somach b’libo, “And he will see you and be gladdened in his heart” (Hashem said to Moshe).  “Unlike what you think, that Aharon is envious of your appointment (achieving a position higher than he did, despite Aharon being the older brother), he will see you and be gladdened in his heart”.  Aharon HaKohen’s brotherly love for his younger brother was stronger than any feeling of envy which might otherwise have festered within him.  As a result…

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Home -> 5776 -> Tetzaveh

ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

Rabbi L. Scheinbaum
In Tetzaveh, 5776

And let them take for Me a portion, from every man whose heart motivates him. (25:2)

Rashi notes that the word terumah, portion/donation, is mentioned three times. This teaches that there were three terumos: one was the Machatzis HaShekel, half-shekel, which was used for the Adanim, sockets, in which were placed the Kerashim, poles, which acted as the walls of the Mishkan; another half-shekel which was placed in the communal chest and designated for communal offerings; third was for the building of the Mishkan. Here, each person gave according to his heart’s content. The Bostoner Rebbe, zl, expands on these two approaches to communal involvement. The Jewish People form a community, all dedicated toward a common…

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Home -> 5775 -> Tetzaveh

ויקחו אליך שמן זית זך כתית למאור

Rabbi L. Scheinbaum
In Tetzaveh, 5775

They shall take for you pure, pressed olive oil for illumination. (27:20)

The Midrash Tanchuma questions the fact that pure, pressed olive oil is required for illumination – although it is not ingested. Yet, the oil used for the Korban Minchah, Meal-offering, which is consumed, does not require such a degree of purity. Horav Eliyahu Meir Kovner explains that there is a difference whether one is acting for himself or when one is acting on behalf of others. The Korban Minchah is a personal offering, which is eaten by the one who offers it. It is a personal “thing”. When it concerns oneself, one’s own comfort zone, the Torah does not demand…

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Home -> 5775 -> Tetzaveh

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5775

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

Much of the Parsha is devoted to describing the Bigdei Kehunah, Holy Vestments worn by the Kohanim, their construction and materials. Clearly, great significance is attributed to the manner in which the Kohen presents himself. Veritably, it is not only the Kohen – indeed, every Jew must maintain a dress code in which his attire is modest and does not call attention to the person’s body but rather to his personality and character. In order for one’s personality to be noticed, he/she should not be detracting others by having them focus on his/hers clothes – or lack thereof. Jewish People…

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Home -> 5775 -> Tetzaveh

פעמן זהב ורמון פעמן זהב ורמון על שולי המעיל סביב

Rabbi L. Scheinbaum
In Tetzaveh, 5775

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

There is a debate between Rashi and Ramban concerning how the Paamonim and Rimonim, pomegranates and bells, were placed at the hem of the Meil. There were seventy-two pomegranates and seventy-two bells, which allude to the seventy-two possible shades of white which could render someone a metzora, spiritual leper. The Baal HaTurim explains that since the Meil, Robe, atoned for the sin of speaking lashon hora, slanderous speech, the number was appropriate, in that it reminded people of the evils of, and the penalty for gossiping. Rashi posits that each bell was followed by a pomegranate next to it. Ramban…

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והיה המזבח קודש קדשים

Rabbi L. Scheinbaum
In Tetzaveh, 5775

The Altar shall be holy of holies. (29:37)

The Torah refers to the Mizbayach HaChitzon, Outer Altar, as Kodesh Kodoshim, “holy of holies,” while the Mizbayach HaPenimi, Inner Altar, which was used for burning the Ketores, Incense, and situated within the Heichal opposite the Aron HaKodesh, is referred to as kodesh, “holy” (only). The kedushah, sanctity, of the Mizbayach HaPenimi was greater than that of the Outer Altar. Why then is it referred to only as “holy.” The Mizbayach HaChitzon, Outer Altar, was also called Mizbayach Adamah, because its inside was filled with dirt; yet, it is called the “holy of holies.” What is the Torah teaching us?…

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Home -> 5774 -> Tetzaveh

ואתה הקרב אליך את אהרן אחיך ואת בניו אתו... לכהנו לי

Rabbi L. Scheinbaum
In Tetzaveh, 5774

Bring to near to yourself Aharon, your brother, and his sons with him… to minister to Me. (28:1)

The Midrash teaches that Moshe Rabbeinu wanted to be Kohen Gadol, despite his position as facilitator of the Torah to Klal Yisrael. Imagine being the conduit through which our nation received the Torah. Yet, Moshe apparently wanted more; he sought the Kehunah Gedolah, High Priesthood. Hashem told Moshe, “I gave you the Torah. It was mine, and I gave it to you.” This was supposed to placate Moshe. How? Moshe did not deny his lofty plateau as the nation’s quintessential Rebbe; he wanted the Kehunah Gedolah – also! In his Shemen HaTov, Horav Zev Weinberger, Shlita, quotes the Talmud in…

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Home -> 5774 -> Tetzaveh

ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5774

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

Kavod and tiferes are terms which are associated with the dignity of man and the requirement of manifesting this sense of reserve and class. When we mention the gadlus ha’adam, greatness of man, one immediately thinks of Slabodka, the yeshivah whose Mashgiach/founder, the Alter zl, of Slabodka, Horav Nosson Tzvi Finkel, was its primary exponent. I take the liberty of expounding on the subject and its intended impact on the Jewish imperative. When Rav Nosson Tzvi Finkel was about to launch his yeshivah, he asked Horav Yisrael Salanter, zl, founder of the Mussar, character refinement, movement, “On which foundations shall…

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Home -> 5774 -> Tetzaveh

והם יקחו את הזהב ואת התכלת ואת הארגמן ואת תולעת השני ואת השש

Rabbi L. Scheinbaum
In Tetzaveh, 5774

They shall take the gold, the turquoise, purple and scarlet wool, and the linen. (28:5)

Moshe Rabbeinu was commanded concerning the construction of the Bigdei Kehunah, Priestly Vestments. For this purpose, he was to obtain gold, turquoise, purple and scarlet, various colors of dyed wool, from the people which were to be used to make the Eiphod, Cheshev ha’Eiphod, Choshen and Avnet. Sheish is flax/linen. Thus, the Bigdei Kehunah were constructed of shatnez, a mixture of wool and linen. Given the reality, one would conjecture that while shatnez is prohibited to be worn by a Jew, the Bigdei Kehunah constituted an exception to the rule. In other words, a dispensation is made for the Priestly…

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