Parashat Tetzaveh
פרשת תצוה
שמות Exodus 27:20 to 30:10
Most years, Parashat Tetzaveh is read on the Shabbat preceding the holiday of Purim. Another “fun fact” is that except for the first book of the Torah (Genesis), this is the only parashah where the name of Moses does not appear, even though it is clear from the beginning that G-d is addressing Moses, using the term ואתה (and you) rather than addressing him by name.
Last week’s portion dealt with the physical construction of the Holy Ark. This week’s portion deals with the appointment and outfitting of the priests (Cohanim – כהנים) and their consecration ceremonies, both laid out in painstaking detail with neither room nor tolerance for deviation or creativity.
From this week’s portion, we have the inspiration for much of the trappings of contemporary synagogues and the ritual practices of traditional Jews.
We see that this section calls for copious amounts of gold. Today we know that mining for gold leaves vast amounts of toxic waste and other environmental destruction in its wake. Of course, a redeeming factor is that the gold used for the priestly garments and, as we read in last week’s parashah, in constructing and furnishing the tabernacle, is not freshly mined but is repurposed from the ornaments and jewelry that the Israelites “borrowed” from their Egyptian neighbors. Perhaps there is an important message here that to the extent possible, recycled materials should be adapted to serve a holy purpose.
Chapter 27, verses 20 and 21 – Lighting the eternal lamp
Lighting the eternal lamp (ner tamid – ניר תמיד) from evening until morning (unlike the eternal light over the holy ark in synagogues that is always on (24/7). This task is delegated to Aaron and his sons.
Chapter 28, verses 1 through 12 – Appointment of priests, preparation of priestly garments
Aaron and his four sons are appointed as priests. No further explanation of the office is given here. In chapter 29, verse 29 (below) we are told that the office is hereditary. Details as to their fine garments, worn for both dignity and adornment (לכבוד ולתפארת). Note that they are made of wool and linens, a combination that (in Leviticus) is forbidden to common people (Shatnes – שטנז) and also to priests when “off duty” and outside the sacred sanctuary. The costumes of Catholic and Eastern Orthodox priests and bishops are taken from this description. In Ashkenazic synagogues, the ornate Torah coverings are a carryover of this tradition.
Verse 2 – Make sacred vestments for your brother Aaron, for dignity and adornment (לכבוד ולתפארת). The ornate clothing is like the garb of royalty at the time, not within the wherewithal of the common people. They are prescribed not solely for aesthetic reasons. They signify an office and a state of holiness, intended to elevate the person, both in the eyes of the Israelites and in his own eyes.
Verses 13 through 28 – Fashioning the Breastplate
Detailed, intricate specifications for fashioning the “Breastplate of Judgement” (חשן משפט). Twelve precious stones were arranged on the breastplate in four rows of three, each engraved with the name of one of the twelve tribes.
Verses 29 and 30 – HaUrim ve HaTamim
Inside the breastplate are placed the “HaUrim ve et HaTamim”- האורים ואת התמים —( What these physically were and what is the meaning are not entirely clear. Perhaps “The lights and the completeness” or perhaps “rightness and perfection” or perhaps “teaching and truth”. This breastplate shall always be worn by Aaron when he comes before G-d.
The seal of Yale University, introduced in 1736 includes these two words in Hebrew, along with the Latin translation “Lux et Veritas” (Light and Truth). The Yale trustees at the time intended the slogan to represent the light of a liberal (read secular) education and the “truth” of New England Protestantism.
Nature and significance of the Urim and Tamim are not clear. Perhaps at the time, their use was understood from the practices of other cultures and so needed no elaboration. It is not explained in the passage how the Urim and Tamim are supposed to convey G-d’s message. The breastplate has twelve stones, each representing one of the tribes of Israel, each stone inscribed with the first letter of a tribe. It acted as a sort of oracle, lighting up letters in response to questions. Alternatively, it may have been a sort of lot (yes or no) to randomly select between two possibilities. Or possibly they were merely ritual objects that in Neviim (Prophets) were to be recast as divinity objects.
Divination was an accepted way of life in the ancient world. Consider the Oracle of Delphi.
As the ark and the breastplate were never recovered after the fall of the First Temple, the practice of divination, if it ever existed, fell into disuse during the Second Temple period.
Verses 31 through 39 – Fashioning of fringed tunic and head dress
Fringed tunic – this hints at the Tallit (a later day innovation) and the Tzitzit. (תלית וציצית). A more direct commandment for all the people to don this garment is found in Numbers, chapter 28, verse 38. Head dress is to be of fine linen – this is probably the source for the traditional headdress of the orthodox cantor (chazan – חזן or shaliah tsibir – שליח צבור). A golden bell is to be affixed around the hem of the robe; so he shall be heard (by whom? by G-d? The Torah does not say; is it implied?) so he won’t die?!
Verses 40 through 43 – Proper attire for priests entering the sanctuary
Proper and strict attire for Aaron and his sons for when they enter the sanctuary “or else”. Note the reference to breaches “to cover their nakedness”. Strict adherence is required with dire consequences. This is “a law for all time”, implying that this not only obligates Aaron and his sons but also their successors for all time.
Spoiler alert: We shall see in the Book of Leviticus what happens to two of Aharon’s sons when they do not strictly adhere to the protocol as laid down by G-d.
Chapter 29, verses 1 through 9 – Procedure and “dress code” for sacrificial offerings
Brief description on preparing a sacrificial offering and dressing. Aaron and his sons in the priestly vestments before the Tent of Meeting (אהל מועד).
Verses 10 through 28 – Ordination of Aaron and his sons
Ordination of Aaron and his sons. A bit gross to contemporary ears; at the time quite commonplace and acceptable sacrificial ceremony. Blood was seen as the essence of life.
Brief description of sacrificial ceremony to be conducted by Aaron and his sons, including “wave offering” (תנופה – momentum or upward swing in contemporary Hebrew)
Verses 29 and 30 – Office of High Priest is hereditary
Here we learn that the office of the High Priest is hereditary; the priesthood is not a meritocracy. We are not told how to select the high priest if there are two or more sons as well as what to do if the High Priest does not have male heirs. While the ceremonial role of High Priest is hereditary, the role of leader is not. Moses’ children or descendants (if any) play no active leadership role.
Verses 31 through 46 – Consecration ceremony
Instructions for the seven-day consecration ceremony when a new priest is appointed.
Chapter 30, verses 1 through 10 – construction of altar to burn incense
Instructions for construction of an altar (הקטורת מזבח) to burn incense. It is to be fashioned with two poles for portability. The high priest shall burn incense daily upon tending the lamps in the morning and upon lighting the lamps at twilight. Once a year, the high priest shall purify the horns with blood.
Verse 10 – “… once a year atonement shall be performed upon it throughout the generations” (…אחת בשנה יכפר עליו לדרתיכם). This is the first reference to an annual observance that will be further defined in the Torah as the Day of Atonement (Yom Kippur – יום כפור).
Cary Hillebrand was born and raised in Brooklyn. After university (Stony Brook University School of Engineering) Cary went on aliya to Israel. Inducted into the IDF, he performed military service in the Israel Air Force followed by countless tours of reserve duty. In civilian life, he worked for many years on operations and control systems for regional and municipal water systems, both in Israel and in the US. Retired, Cary resides in Cherry Hill with his family, remaining active in the Jewish community. In the past, he chaired Adult Education at M’kor Shalom and then Lifelong Learning at Adath Emanuel. Cary’s interests and hobbies include hiking, reading, Jewish studies, and keeping up on current events. A secular humanist Jew, Cary has a passion for Torah study (go figure!).
Cary can be reached at carycnb@outlook.com
Be the first to comment