Tetzaveh – Page 7 – Peninim on the Torah

They shall take for you pure oil…to kindle the lamp continually. (27:20)

Chazal teach that Hashem gave us the mitzvah of lighting the Menorah in the Bais HaMikdash, “not because I need the light.” After all, Hashem is the light of the world. “Rather, I command you to light for Me just as I provided illumination for you in the Wilderness. This will give you the opportunity to return the favor.” Horav Yeruchem Levovitz, zl, derives an important lesson from Chazal: A beneficiary who may, somehow, want to return the favor – let him do it. Chazal are teaching us a lesson in Torah etiquette. When someone does a favor for another…

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Rabbi L. Scheinbaum In Tetzaveh, 5771

Aharon and his sons shall arrange it… before Hashem an eternal decree for their generations, from the Bnei Yisrael. (27:21)

There is an inspiring Midrash whose commentary on the pasuk “illuminates” for us the significance of, and proper attitude to the middah, character trait, of ha’koras ha’tov, gratitude. Hashem says, “I ask you to light the Menorah for Me not because I need the light. I want you to light it for Me as I illuminated for you (in the Wilderness). Thus, I will elevate your esteem in the eyes of the nations of the world, for they will then say, ‘Yisrael is lighting for the One Who lights for all.’” The Midrash continues by offering an analogy to a…

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Rabbi L. Scheinbaum In Tetzaveh, 5771

And you, bring near to yourself Aharon your brother… from amongst Bnei Yisrael to minister to Me. (28:1)

We wonder why Aharon received the position of Kohen Gadol, High Priest, as opposed to Moshe Rabbeinu, who was clearly the greatest Jew at the time. The Maggid, zl, m’Dubno gives a practical reason for this selection. The purpose of the Kohen Gadol is kaparah. He is the one who atones for the sins of the people and who must execute that service. Such a person must be from among the people – someone who understands them, whose appreciation of the average Jew is profound. One who understands their many foibles and misgivings is able to make sense of their errant…

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Rabbi L. Scheinbaum In Tetzaveh, 5771

And you, bring near to yourself Aharon, your brother…to minister to Me. (28:1)

The Yalkut (Shemos 247) makes the following somewhat cryptic statement: “Bring near to yourself Aharon, your brother.” This is to what the pasuk in Tehillim 65:5, “Praises to the one whom You choose/(select) and draw near,” is alluding: Praised is one whom Hashem selects, even though He has not brought him near; and fortunate is he whom Hashem has brought near, even though He has not chosen him. Who was chosen? Avraham Avinu, as it is written in Nechemiah 9:7, “You selected Avraham.” However, Hashem did not bring Avraham near. The Patriarch did so on his own. Yaakov Avinu was chosen…

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Rabbi L. Scheinbaum In Tetzaveh, 5771

Upon it shall Aharon bring the spice incense up in smoke. (30:7)

The Mizbayach HaZahav, Golden Altar, also known as Mizbayach HaPenimi, Inner Altar, and Mizbayach HaKetores, Incense Altar, was not used for the offering of animal sacrifices, but for burning ketores, incense. Nonetheless, it was called a mizbayach, derived from the root word, zevach, sacrifice. The concept of sacrifice is the reducing of something to nothingness. The burning of incense has such beneficial impact that it can defeat plagues, calamities, even death. The mysterious power of the incense burning explains the privileged place within the Mishkan reserved for the Golden Mizbayach upon which the ketores was burnt. Hence, its name –…

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Rabbi L. Scheinbaum In Tetzaveh, 5770

“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, 5770

“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, 5770

“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, 5770

“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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Rabbi L. Scheinbaum In Tetzaveh, 5769

“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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They shall take for you pure oil…to kindle the lamp continually. (27:20)

Aharon and his sons shall arrange it… before Hashem an eternal decree for their generations, from the Bnei Yisrael. (27:21)

And you, bring near to yourself Aharon your brother… from amongst Bnei Yisrael to minister to Me. (28:1)

And you, bring near to yourself Aharon, your brother…to minister to Me. (28:1)

Upon it shall Aharon bring the spice incense up in smoke. (30:7)

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

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

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

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

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

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