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Home -> 5774 -> Tetzaveh

ופתחת עליו פתוחי חתם קדש לד'

Rabbi L. Scheinbaum
In Tetzaveh, 5774

And you shall engrave upon it, engrave like a signet ring Holy to Hashem. (28:36)

The Tzitz Hakodesh was a Head-Plate inscribed with the words Kodesh l’Hashem, Holy to Hashem, that was worn by the Kohen Gadol. These words were engraved on the Head-Plate similar to a signet ring. Pituchei chosam – “engraved like a signet ring” is used by the Gaon m’Vilna as an allusion to a statement made by Chazal. “Three keys (mafteichos, which have the same root word as pituchei) were not given to man. They remain in the domain of the Almighty (Only He can “open the door” to these events). They are: chayah, to give life to a child, the…

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Sruly Schnair
In Tetzaveh, 5754

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

Rashi explains that the requirement of “kasis,” beaten, only applies to the oil used for the menorah. Oil which is used for menachos, meal offerings, does not have this stipulation. Horav S.Y. Zevin z.l. explains this halacha homiletically. The oil used for lighting the menorah symbolizes the light of Torah, while the oil used for the meal offerings represents man’s material sustenance. The Torah seems to admonish that “beaten” oil or “toiling” for the purpose of material sustenance is not a requirement. On the other hand, “ameilus”, toil, is an essential pre-requisite for Torah study and spiritual development. Torah study…

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Home -> 5773 -> Tetzaveh

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלות נר תמיד

Rabbi L. Scheinbaum
In Tetzaveh, 5773

And you shall command Bnei Yisrael and they shall take pure olive oil, crushed, for illumination, to light the eternal light. (27:20)

Yirmiyahu HaNavi says: Zayis raanan yifei pri toar kara Hashem shemeich. “A flourishing olive tree, a beautiful and shapely fruit Hashem has called Your Name” (Yirmiyahu 11:16). What did Yirmiyahu see that catalyzed his comparison of our ancestors to an olive tree? All types of liquids mix with one another, but oil stands by itself. So, too, Klal Yisrael does not mix with the non-Jews. As it says, V’lo sischatein – “You shall not be married to them.” The Sfas Emes explains that oil’s nature prevents it from mixing with water. Hashem has made the unique nature of the Jewish…

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Home -> 5773 -> Tetzaveh

ויקחו אליך שמן זית זך כתית למאור

Rabbi L. Scheinbaum
In Tetzaveh, 5773

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

There were two forms of olive oil. First was the oil which was used for the Menorah. This was pure without sediments, derived from the first pressing. The olives were picked from the top of the tree, where they received the most sunshine. They were then pressed with a mortar – rather than ground in a mill. The second oil, which was the product of grinding and included within it tiny pieces of sediment, was appropriate only for the Menachos, Meal-offerings. Kassis la’ma’or, pressed for illumination; v’lo kassis la’Menachos, not pressed for the Menachos, say Chazal. The oil used for…

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ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5773

And make holy garments for your brother, Aharon, for honor and distinction. (28:2)

Seeing the Kohanim resplendent in their Bigdei Kehunah, Priestly vestments, must have been a glorious sight. These garments were similar to those worn by monarchs. Indeed, in the Yom Kippur Musaf, a prayer describes the appearance of the Kohen Gadol. Emes mah nehedar hayah Kohen Gadol, “True! How majestic was the Kohen Gadol.” I have always wondered how it was that this wondrous sight did not impact all of Klal Yisrael. Some Jews, albeit a minority, did not buy into the program. After seeing such majesty and splendor, one should be enthusiastically filled with exceptional pride. Yet, we see that…

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ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת...והיו על אהרן ועל בניו בבאם אל אהל מועד...לשרת בקדש...חקת עולם לו ולזרעו אחריו

Rabbi L. Scheinbaum
In Tetzaveh, 5773

And make holy garments for your brother Aharon, for honor and distinction… They shall cover Aharon and his sons when they enter into the Ohel Moed… to serve in the Sanctuary…It shall be a statute forever for him and for his descendants after him. (28:2,43)

The idea of clothing making the man is a Madison Avenue stratagem. In truth, as we see from the Bigdei Kehunah, Priestly vestments, clothing is actually a reflection of the man. They do not make a person, but they do convey a message and allow us a window into the wearer’s personality and character. The Bigdei Kehunah were an essential part of the character of the Kehunah, Priesthood. Their significance is evident from the instructions concerning their construction. The validity of the sacrificial service is dependent upon the priestly garments. Indeed, they are a chukas olam, statute forever, such that,…

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Rabbi L. Scheinbaum
In Tetzaveh, 5772

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

  The Midrash cites the pasuk in Yirmiyahu (11:16): “Hashem has called you a verdant olive tree.” Why did Yirmiyahu compare Klal Yisrael to an olive tree? The Midrash explains that while all drinkable liquids mix with one another, oil stands alone. Likewise, Klal Yisrael does not mix with other nations. In an alternative exegesis, the commentators suggest that when other liquids mingle one cannot tell which liquid is above and which is below. Oil, regardless of with what it is mixed, always rises to the top. So, too, when Klal Yisrael performs the will of the Almighty, they ascend…

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Rabbi L. Scheinbaum
In Tetzaveh, 5772

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

One Friday night shortly after he arrived in America, the Satmar Rebbe, z.l., spoke to his chasidim about the significance of wearing the European garb: Shtreimel,  fur hat, and bekishah, long silk frock. During his talk, he cited the Ksav Sofer’s comment regarding the pasuk detailing Hashem’s instructions to make Priestly vestments for glory and splendor. He explained that during the time of the second Bais HaMikdash, there were Kohanim who did not measure up to the Priestly standard expected of them. They needed the special vestments to remind them of their exalted position and its concomitant responsibilities. There were,…

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Rabbi L. Scheinbaum
In Tetzaveh, 5772

“They shall make garments of sanctity for Aharon your brother and his sons, to minister to Me.” (28:4)

Should it not have used the plural “l’Kohanam” “that they shall minister to Me?” After all, the garments were being made for Aharon  and his  sons,  who  were  also  to  become Kohanim serving in the Mishkan together with their father. Horav Mordechai Gifter, z.l., posits that the Kehunah, Priesthood, which was granted to Aharon’s sons was an extension of Aharon, because they were “tafel”, secondary, to him. They made themselves insignificant and subordinate in regard to their father. He was the Kohen; they were his sons. They did not attribute any consequence to themselves. They were Kohanim only because they were his…

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Rabbi L. Scheinbaum
In Tetzaveh, 5772

“This is the matter that you shall do for them to sanctify them to minister for Me.” (29:1)

The Kohanim were to be consecrated by means of the rituals which the Torah is about to describe. It begins with a sacrifice service, as explained in Sefer Vayikra, which would atone for various indiscretions in human behavior. The word, “davar,” which is translated as “the matter” can also be rendered as “the word.” Rabbeinu Bachya infers that the Torah alludes to the time when there will no longer be a Sanctuary and a Mizbayach upon which to offer sacrifices. At that time, we must resort to “words” of Torah and prayer as our vehicle to seeking atonement and meriting…

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