Continuing from last week’s
Parasha with its long and detailed instructions regarding the Mishkan which was
to be constructed, the priests' vestments and their instatement are at the
heart of this Parasha – Parashat Tetzaveh. This theme is flanked at each
end by, respectively, instructions concerning the oil for the Menorah and the
description of the Altar of Incense. But whereas Parashat Trumah started with a
free-will offering for YHVH (Ex. 25:2), this one starts with a command to Moshe
"to command the Children of Israel to bring [lit. “take”] pure olive oil beaten for the light, to set light
perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall
command" - the root being tz.v.h
(tzadi, vav, hey). “This type of command connotes instructions given by a
father to a son (I Sam. 17:20), a farmer to his laborers (Ruth 2:9), and a king
to his servants (II Sam. 21:14). It reflects a firmly structured society in
which people were responsible to their right to rule by God’s command. The
leader was then in a position to command the people and to expect their
obedience”. The Theological Wordbook of
the Old Testament further connects this root with "tzi'yoon"1,
which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21:
“Set up road marks for
yourself". Thus “command”,
as in “mitzva”, usually perceived only as a strict order or a dictate, has further
and deeper implications. Interestingly, “tetzaveh” is not the
imperative form for “command,” but is in second person male, future tense (i.e.
“you shall command”), which diminishes the intensity of the directive.
The Mishkan, as it was named
in the previous Parasha is now designated, in the very beginning of our text,
by a different title: Ohel Mo’ed (27:21). Last week we learned that the edifice
of the sanctuary/Mishkan was going be a “tent” – ohel – but now with the
addition of “mo’ed” it becomes apparent
that it will not only be a “mishkan” – a place of “dwelling” of the Almighty’s
Spirit (see also 29:45-46) – but it will also house the “appointed meetings”
with Him (ref. 29:42,43). The wording in 29:45-46: “I will dwell among the
children of Israel… that I may dwell among them”, reveals an even greater
reality – that YHVH desires and promises to dwell in and among His people
(hence the need for the perpetual daily burnt offerings, 29:38-42a)!
Last week we compared the Mishkan’s
building instructions with the six days of Creation (ref. Ex. 24:16). This week
we are also required to make a similar analogy. In Parashat Trumah the Menorah
was listed in third place, while here the oil for the "perpetual
light" is mentioned first, recalling of course the light mentioned in the
beginning of the Creation account. The instructions for making the oil
emphasize not only its purity and clarity (27:20, the word there
being "zach", denoting both), but also that it is to be made
by beating or pounding (the olives). This type of oil is therefore named "katit", the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush". Made, as it is
by crushing and pounding, this oil is to be for a continual light (“ner
tamid”). As such it reflects very clearly our unchanging Messiah (Heb.
13:8) Who is without sin and therefore pure (Heb. 4:15b), who was bruised and
crushed (Is. 53:4), and is the Light of the world (John 8:12; 9:5). An
analogous description of Him as the Anointed One (Who is also the Word, ref. John
1:1, and the way/path, ref. John 14:6) is found in Tehilim (Psalms) 119:105:
"Your Word is a lamp
to my feet and a light to my path" (italics added).2
It was up to the priests, A’haron and his sons, who were later to be anointed
with the anointing oil to "set" the oil and its lighting "before
YHVH" (27:21). Afterwards Moshe was "to bring near A’haron… and
his sons" to "himself" (literal translation for
"summoning" or "take for yourself", 28:1). In the process
of sanctifying the priests, Moshe was also told to, “take one bull and two rams
without blemish, and unleavened bread, unleavened cakes mixed with oil, and
unleavened wafers anointed with oil", to make them of "fine wheat
flour" and to "put them into one basket" which he was, again, to
“bring near" (29:1-3, the translations may omit “bring near”).
Immediately after that, he was told once again "to bring near A'aron and
his sons to the opening of the tent of meeting…" (v. 4, literal
translation, emphasis added). In all three cases the verb is "karev", of the root k.r.v
(kof, resh, bet/vet), meaning to “bring
near or close”. This root is also the root for
"korban", “sacrifice”
or “offering”. In 29:8 we are told that A'aron's sons were to be "brought near", as was the bull, which was to be slaughtered after the
priests were to lay hands on it (v. 10). It is also in YHVH’s hand
that the two trees/branches/sticks of Ezekiel 37:19 become one. But just before
that (v. 17), when they are still in the hand of the prophet, the latter is
told to “bring close” – ka’rev – those branches, one to the other (commonly
translated “join”).
This
is the first instance of the "laying
of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf),
with the primary meaning of the verb being to “lean upon" or “support”. In the case of the "laying of
hands", as is preformed here by the priests, there is an identification
with the "korban" which is about to give up its life, symbolizing
ultimate submission. Thus, the particular selection of verbs used here forms an
introduction to the sacrificial system and to its significance. It is by virtue
of the sacrifice that a “drawing near" to the Father can
occur, followed by "leaning"
and "relying"
on Him. According to King David, “though [a man] falls, he is not cast down;
for YHVH upholds - "somech" - his hand on him” (Psalms 37:24). In Tehilim
145:14 we read again: “YHVH upholds all
who fall”.
The blood of the second ram, of the two that were to be slaughtered, was
to be put on the priests' right earlobe, right thumb, and the right big toe
(29:20). In their service to YHVH, these servants' relationship with Him was to
be marked by listening and obeying (which is denoted by one and the same word
in Hebrew), by doing His deeds, and walking in His paths.3
The priests' special vestments signified their unique position, while
each of the several items with which they were attired had its own particular
purpose. "And you shall make holy garments for your brother Aaron, for
glory and for beauty" (28:2,
40). The word here for "beauty" is "tif'e'ret", of the root p.a.r (pey, alef, resh), which means
to “beautify” and also a “turban”. Our High Priest says of
Himself in Yishayahu (Isaiah) 61: "The Spirit of YHVH is on Me, because
YHVH has anointed Me to… appoint to those who mourn in Zion, to give them beauty - p'er - instead of ashes the oil of joy instead of mourning, the
mantle of praise instead of the spirit of infirmity, so that they may be called
trees of righteousness, the planting of YHVH, in order to beautify - lehit'pa'er -
Himself" (vs. 1,3). Once clothed in “beauty” these ones render the beauty
of holiness to YHVH, while exclaiming: "I will greatly rejoice in YHVH. My
soul shall be joyful in my Elohim. For He clothed me with garments of
salvation; He put on me the robe of righteousness, even as a bridegroom
puts on – literally “ministers as a priest” - his ornament - p'er -
and as the bride is adorned with her jewels" (Is. 61: 10 italics added). The
clothing items in this verse: garments – b’gadim, robe - m’eel, and the
“ornament” denoted by “p’er” are all mentioned also in Sh’mot 28:2, 4. Notice
in particular how the Yishayahu text associates the bridegroom with the
priesthood, thus clearly foreshadowing Messiah as the Bridegroom and High Priest.
Indeed these garments were “for glory and for beauty”, but if we pause to
look again at “garment” – be’ged - we may discover an additional element. The
root b.g.d (bet, gimmel, dalet) means not only “to cover”, but also… “to
betray” (e.g. Ex. 21:8, Is. 33:1). What is the association here to the official
attires? Is it because he who betrays (the priests not being exempt), or is
unfaithful, like any other sinner, requires a “covering” to hide the guilt and
shame of his betrayal? Similarly, the “robe” mentioned in 28:4 – “m’eel” -
shares its root (m.a.l, mem, ayin, lamed) with “me’eela” which means “to
deceive, cover up”, such as in Vayikra (Leviticus) 5:15, translated “trespass”
or “unfaithfully”. Thus the priests clothe themselves with the said garments,
symbolically covering their spiritual and moral nakedness, so that they can
minister and interpose between an equally sinful people and a kadosh Elohim.
In 28:12 and 28:29 A'haron is told to carry
the names of the sons of Yisrael (engraved in precious stones) whenever he
enters the Holy Place, as a memorial on the shoulders of the ephod and
on the breastplate of judgment over his heart, while the breastplate was
also for "a continual reminder before YHVH" (italics added). Further,
Moshe was told to "put the Urim and the Thummim into the breastplate of
judgment; and they shall be on the heart of Aaron in his going before the face
of YHVH. And Aaron shall bear the judgment of the sons of Israel
Golden bells and pomegranates (shaped ornaments) were to be attached
alternately to the bottom of the High Priest's garment (28:33-35). The word for
"bell" is "pa'amon", its root being p.a.m.
(pey, ayin, mem) which means “foot, step, anvil, and time”. Unlike other words
for Time, “et”, "zma'n", and “mo’ed”, which point to specific times,
"pa'am" refers to "pulse" or "beat",
and thus to Time's continuous motion. “Once” (as pertaining to time) is also “pa’am”
(e.g. Gen. 18:2). With this meaning of “pa’amon”, making reference to the marking
of the passage of time, it is interesting to note the function of its sound in
this particular case. The bells were to "be heard in his [Aharon's] going
into the sanctuary before the face of YHVH and in his coming out, that he [Aharon] should not die" (v.35, italics
added). The pomegranates, shaped as they are with little crowns were used
frequently as a decorative motif (e.g. Jer. 52:22ff).
Last
week we noted that Moshe was told (literally) to clothe A’haron and his sons (28:41)
recalls B’resheet (Genesis) 3:21, where we read: "And YHVH Elohim made
coats of skin for the man and his wife, and clothed them". It was the
actions of “the man and his wife” (sin) that made necessary the ministry of
interposing between man and Elohim which was being entrusted now to A'haron and
his sons, who too were “clothed” by YHVH.
The last article mentioned in this Parasha is the Altar of Incense. In
30:7-8 we learn that while attending to the altar, A'haron was also to attend
to the lights: "And Aaron shall
burn incense of perfume on it morning by morning; when he dresses the lamps he
shall burn it" (30:7). Thus our Parasha comes round full circle from its
beginning (with the lights/lamps) to the end. "When he dresses the lamps,
he shall burn incense upon it; which he did every morning when he went into the
holy place, where the candlestick with its lamps was. These he trimmed and
dressed, snuffed those that were ready to go out, lighted those that had gone
out, supplied them with oil and wicks, and cleared the snuff dishes, and the
like. Now near to the candlestick stood the altar of incense, so that when the
priest looked after the one, he did the service of the other. Hence we learn
that our intercessor and lamplighter is one and the same; he that
was seen amidst the golden candlesticks dressing the lamps of them appears at
the golden altar with a golden censer, to offer up the prayers of his saints"
(emphasis added)4, whose prayers are, of course, are compared to incense (see
Rev. 5:8; 8:3-4).
1
Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,
Moody Press, Chicago, 1980.
2 "In this world you stood in need of the
light of the Temple
lamps are lit from its light. But in the world
to come, by virtue of that
lamp
["ner" - light], I shall bring you King Messiah who is likened to
a lamp,
as it is said (Ps. 132:17): "There I will cause to flourish a horn
for
David, I will set a lamp for Mine anointed" (Tanhuma Tezaveh 8 –
an ancient
commentary). Quoted from New Studies in Shmot Part 2,
Nechama
Leibowitz, trans. Aryeh Newman. Eliner Library, Department
for Torah Education and Culture in the Diaspora.
Hemed Books Inc.,
3 Moses
on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
4 Gill
commentary, Online Bible.
Hebrew
Tools for Everyday Use
“Continual”, as
is used in the Parasha, is the common “tamid” – always, while the verb for
crushing the olives is used for... “beating up” or “hitting” in the Modern vernacular. We will learn how to use the imperative of
this verb and also how to say it in the plural, masculine past tense (not trying
to encourage anyone to engage in a fight : ) ). “Bringing near” – karov – is also related to our “relatives” who are
called “k’rovim”, while “karov” is simply “close” or “near”, but can also be “a
relative” (singular). “Pa’am” – the pulse – is commonly used as “once”, or if
preceded by the definite article, “ha” (“ha’pa’am”) means “this time”. We will
end with “tamid” (“always”) once again, but this time the prefix “mi” (“from”) turns
it into “more than ever”.
He always
commanded to beat up A’haron
Hu tamid tzeeva
la’ha’kot et A’haron
This time
the relatives did not beat up Yosef
Ha’pa’am
ha’krovim lo hiku et Yosef
The light
is closer than ever
Ha’or
karov mi’tamid (lit. the light is close from ever)
