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Parsha Perspectives By Ozer Alport
(והיה על אהרן לשרת ונשמע קולו בבאו אל הקדש לפני ד' ובצאתו ולא ימות (28:35
“It (the robe, with bells along its hem) must be on Aaron to minister. Its sound shall be heard when he enters the Sanctuary before Hashem and when he leaves, so that he not die.”
The Gemora in Pesachim (112a) relates that Rabbi Akiva gave seven commands to his son Rabbi Yehoshua. One of them was that he shouldn’t enter his house suddenly and unexpectedly. In his commentary on the Gemora, the Rashbam (1085-1174) quotes a Medrash which relates that whenever he approached his home, Rabbi Yochanan would intentionally make noise so as to alert anybody who may be inside of his imminent arrival.
Rabbi Yochanan explained his actions based on our verse, which states that the Kohen Gadol (High Priest) must have bells on the hem of his Me’il (Robe) so that the sound announcing his entrance should be heard whenever he entered Hashem’s Sanctuary.
Rabbi Shmaryahu Arieli questions how an individual person, even one as great as Rabbi Yochanan or Rabbi Akiva, could derive guidelines for proper conduct from the Torah’s rules for the Kohen Gadol, who was subject to special stringencies due to the sanctity of the Temple in which he served.
Rabbi Arieli quotes the Gemora in Sotah (17a), which teaches that if a husband and wife dwell together in peace and harmony, the Shechina (Divine Presence) will rest between them and fill their house with an atmosphere of Holiness. The house becomes a mikdash me’at, a miniature sanctuary, and appropriate behavior is required.
A modern-day example of such behavior can be found in a beautiful story involving Rabbi Shlomo Zalman Auerbach (1910-1995). Somebody was once discussing an important issue with Rabbi Auerbach on his way home. As they walked through the streets of Jerusalem, Rabbi Auerbach suddenly paused and began straightening and cleaning his clothes.
As his clothing didn’t appear disheveled to begin with, the man inquired as to the cause of the Rabbi’s actions. The saintly Rabbi replied that he had been blessed for decades to live in peace and tranquility with his wonderful, loving wife, and they were therefore fortunate to feel Hashem as a regular presence in their home. As they were turning the block to approach his house, he felt compelled to ensure that his appearance would be appropriate for greeting the Divine Presence.
When Rav Auerbach’s wife, Rebbetzin Chaya Rivkah, passed away, the normally humble Rabbi announced, “Although it is customary to ask forgiveness from the deceased,I have no need to do so. I can say with confidence that in almost 54 years of marriage, I never once upset or hurt her in any way.”
Although marriage brings its daily challenges for even the most compatible of spouses, we can begin to overcome these challenges by viewing our efforts to keep the peace as bringing the Divine presence into our homes. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org
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talking points - parshas tETzaveH Rabbi Elazar Meisels
1. The Purity of the Leaders
“Now you shall command the Children of Israel and have them bring you pure olive oil, pressed for lighting, to keep the lamp burning constantly.” 27:20
- Pressed - He would crush the olives in a mortar and not grind them in a mill so that it would not contain sediment. After extracting the first droplet, he would put them into a mill and grind them. This second oil is unfit for the menorah but may be used for meal offerings for it states: "pressed for lighting," but it need not be pressed for meal offerings. - Rashi
- Having completed the commandments regarding the actual construction of the Mishkan, the Torah now turns it’s attention to those who would perform the service within it. It begins by teaching that the oil for the Menorah must be absolutely pure and may not even contain sediment. This requirement of absolute purity is a fitting prelude to the designation of Aharon and his sons as Kohanim, since they too, must remain pure and separate from the rest of the nation. They, and only they, were permitted to partake in the service. – Ibn Ezra
The mention of the requirement of pure oil prior to discussing the designation of Aharon and his sons was also fitting in the sense that they were being taught that illumination must only come from the purest of sources. As kohanim, they were expected to act as leaders and teachers of the nation. Their effectiveness in this capacity would depend on the level of purity with which they conducted themselves. It was imperative that they always maintain the highest standards of personal morality as any failing in this regard would bring about disastrous consequences.
2. Dressing the Part
“You shall make sacred garments for your brother, Aharon, for honor and splendor.” 28:2
- The garments were to honor the Kohanim, for these garments were similar to the garb of royalty. – Ramban
- These garments were worn whenever a Kohein performed the sacred service. Any service performed without these garments was invalid. - Talmud
3. The Root of it All
“You shall make sacred garments for your brother, Aharon, for honor and splendor.” 28:2
- The Kohein Gadol [High Priest] wore eight special garments while performing the temple service. He was not permitted to wear any additional clothing. Even a bandage was not allowed to interject between his flesh and his vestments. – Talmud, Zevachim 19a
The Beis HaMikdash [Holy Temple] and the Mishkan [Tabernacle] were not considered of this world. As the repositories of the Divine Presence on earth, they were the interface of the physical and spiritual worlds. This world is comprised of a total of seven unique days [six plus Shabbos.] The spiritual worlds begin where this world terminates: the eighth day. The eight garments of the Kohein Gadol represent the otherworldly quality of the Beis HaMikdash and Mishkan. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org
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Parshas TeTZAVEh
Bnai Yisroel are instructed in the preparation of olive oil for the Mishkan. Each olive is to be pressed, not ground, and only the first drop of each olive is permitted for the menorah. The rest of the oil is permitted for minchah offerings. Aharon and his four sons are to be sanctified for their responsibilities in the Mishkan by being clothed in the special garments of the Kehuna (priesthood), four garments for ordinary kohanim, and the same set with an additional four garments for Aharon, the Kohen Gadol (High Priest).
The Torah describes the priestly clothing: the ephod was similar to an apron, tied in front and made of 24-ply gold thread. It was worn only by the Kohen Gadol. It had two straps coming from the back of the waist which then came down over the shoulders. At the shoulders they were capped by two large onyx stones, which had the names of the 12 shevatim carved on them. This garment was attached to the choshen, a woven breastplate folded in half so that it appeared square. Its upper corners had rings through which gold chains were passed. These chains attached the choshen to the straps of the ephod. Blue ribbons attached at the lower corners went around the Kohen Gadol’s waist. The effect was to anchor the choshen so it would not move while worn. The choshen was covered by three vertical rows of four gem-stones each, one for each shevet. In the pocket formed by the folded material, was placed the special name of Hashem. The Kohen Gadol wore the choshen over his heart.
The me’il, a tunic of blue, was worn by the Kohen Gadol over the white shirt. The me’il was reinforced against tearing at the neck and hem. The hem was decorated all around with alternating gold bells and red and blue “pomegranates.” The tzitz was a pure gold band which the Kohen Gadol wore over his headdress.
A long white shirt, belted with a very long sash, and white pants completed the clothing worn by all kohanim.
The parsha describes the ceremony of investiture for the kohanim, in celebration of which many sacrifices were offered including the two daily tamid offerings. Hashem promises to reside among Bnai Yisroel. All will then know that “I am Hashem Who took you out of Egypt in order to dwell among you.” Instructions are given for the golden altar on which incense was offered each morning at the time the Kohen Gadol cleaned the menorah. The gold altar was also used once a year to receive the sprinkled blood of the Yom Kippur sacrifice. return to top
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Music During Shabbat Services
Dear Rabbi:
Can you please explain why the Orthodox synagogues don’t feature musical accompaniment to the Shabbat services? I read somewhere that there was music played in the Temple so I can’t imagine there’s anything wrong with it. Is it based on a Halachic objection or something else? Any insight you can provide would be appreciated.
Tammy H.
Dear Tammy:
Thank you for your question, which is actually a two-fold question:
- Is it appropriate to have music accompany the prayer service?
- Is it permitted to play music on Shabbat?
I will deal with these two questions separately.
Music at the Prayer Service- You are correct that there was indeed music played alongside the divine service in the Beis HaMikdash. The Talmud [Eiruchin 10b] tells us that there was an instrument resembling an organ in the Beis HaMikdash, which was used by the Levites to provide musical accompaniment to their singing during the service. However, the practice of instrumental music in divine service ceased with the destruction of the first Beis HaMikdash (Holy Temple), and will not be reinstated until the inauguration of the third Beis HaMikdash. The Midrash relates the tale of how the exiled Levites, sitting by the rivers of Babylon, refused to play their instruments for their captors- “how can we sing the song of Hashem on the alien’s soil?” (psalm 137). When the Babylonians threatened to kill them, the Levites bit off their thumbs, rendering themselves incapable of playing, and made a solemn vow never to use the instruments again until the return of the Beis HaMikdash.
Music On Shabbat- There is no scriptural prohibition against playing an instrument on Shabbat. However, Shulchan Aruch [O”Ch 338:1] writes that our sages forbade it, reasoning that one might tune, fix, or assemble it on Shabbat, all acts which enter the category of forbidden labor on Shabbat. This is an example of a rabbinical prohibition enacted to safeguard a scriptural prohibition. Indeed, we are required to observe it with the same degree of meticulousness as a scriptural prohibition [except in the case of extenuating circumstances].
These reasons alone serve as ample justification for the lack of an organ at services on Shabbat. However, there is an additional reason cited by the Halachic authorities, having to do with the context in which organ music was added to the modern day synagogue. When the organ at Shabbat services was introduced for the first time in a Reform Temple in Berlin, a great hue and cry ensued. Many of the leading rabbis of the time joined in this protest.
One of the objections raised was that Judaism frowns upon the integration of religious rituals from other cultures and religions into traditional services. An oft-forgotten historical footnote is that the introduction of the organ to the synagogue was done in an attempt to make the synagogue resemble the Church. It was hoped that by minimizing our differences, the Jews would be more accepted by their host countries. This never proved to be the answer in any case, but regardless, it was hardly sufficient reason to imitate the Christian practice.
We eagerly anticipate the day when the Beis HaMikdash will be rebuilt and we will once again merit to offer the musical enhancement to the service of Hashem, speedily in our days. RM return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
1) Q: The Baal HaTurim notes that from the birth of Moses in Parshas Shemos until his death in V’Zos HaBracha – this week’s parsha is the only one in which his name isn’t mentioned even a single time. This is because of Moses’s statement (Exodus 32:32) “But if not (if you do not forgive the Jewish people for the sin of the golden calf) erase me from Your Book”.. Although Hashem ultimately accepted his prayers and forgave the Jewish people, we have a maxim that a conditional curse of a righteous person will be fulfilled even if the condition itself doesn’t come to pass. Hashem partially implemented Moses’s request by removing his name from one parsha. Why was his name specifically left out of our parsha as opposed to any other?
A: The Vilna Gaon points out that the yahrtzeit of Moses, 7 Adar, traditionally falls during the week of Parshas Tetzaveh, as it does this year. In order to hint that it was at this time that Moses was taken away from us, the Torah purposely removed him from this parsha!
2) Q: The Gemora in Taanis (2a) states that there are three “keys” which are uniquely Hashem’s and which aren’t given over to intermediaries: חיה, תחיית המתים, מטר – conception, resurrection of the dead, and rain. Where is this hinted to in the Torah?
A: The Vilna Gaon notes a beautiful allusion to the statement of the Gemora contained in our parsha (28:36), where the Torah states that the opening up (פתוחי) of חתם, which is an acronym for the aforementioned three items – חיה, תחיה, מטר – is קדש לד', exclusively performed by Hashem and no other! return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Parsha Talk: For discussion around the Shabbos Table
1) Hashem commanded Moses (28:2) to make special garments for Aaron and his sons, who served as the Kohanim (priests) in the Temple, which would enhance their glory and splendor. In what way do clothes, which we traditionally think of as temporal and mundane, enhance one’s Divine service and dignity?
2) Why did the Kohanim (priests) have to wear rigidly-defined uniforms when serving in the Temple, a requirement not found anywhere else in Judaism, which allows a person to freely express himself through his clothes as long as they conform to general guidelines?
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