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From:          "Yeshivat Har Etzion's Israel Koschitzky Virtual Beit
Midrash"
To:            yhe-intparsha@vbm-torah.org
Subject:       INTPARSHA -20: Parashat Tetzaveh


                     Yeshivat Har Etzion
           Israel Koschitzky Virtual Beit Midrash
           ***************************************
                             
              Introduction to Parashat HaShavua
                             
     Parashat Tetzaveh - The Garments of the High Priest
                             
                   By Rabbi Michael Hattin

Introduction

     Parashat  Tetzaveh  continues the  description   of  the
building  of the Mishkan.  In exhaustive detail,  the  Torah
spells  out  the  garments of the Cohanim or  priests.   The
typical  priest  wears four garments during  the  course  of
performing  his service: breeches, a tunic,  a  belt  and  a
turban.   The Cohen Gadol, or High Priest, wears these  four
basic garments (with some variation in form) and four others
in  addition:  a  robe,  an  ephod,  a  breastplate,   and  a
headband.  Although we shall spend some time describing  the
form  of  these garments, we shall concentrate to a  greater
degree on their larger significance, and on the symbolism of
the Cohen Gadol as an archetype.

     "Separate  your brother Aharon and his sons from   among
Bnei  Yisrael and bring them close to serve as  my  Cohanim:
Aharon,  Nadav,  Avihu,  Elazar  and  Itamar.   Make   sacred
vestments for Aharon your brother for honor and for  glory."
Commenting on these verses, the Ramban (13th century, Spain)
explains:  "Aharon  ought  to be honored  and  glorified   by
wearing  garments  of honor and glory...for  these  garments
resemble  garments of royalty in form.  At the time  of  the
Torah,  the  monarchy would have worn  such  clothing.   The
tunic  signifies leadership just as Yosef was  presented  by
his father with a 'tunic of many stripes'...thus, Aharon was
to  be  clothed  as a king of ancient times...the  miter  is
still  worn  by  royalty  and  nobility  to  this   day...the
breastplate and ephod are regal attire...and the headband is
a type of crown.  The materials used to make these garments,
namely gold, sky-blue, purple and crimson, are precious  and
rare."   Thus, the Ramban understands that the  Cohen  Gadol
represented a kind of sovereign, for his garments of  office
were fashioned out of unique and expensive materials and  in
their  appearance resembled the vestments of a king.  As  we
investigate the matter further, we shall discover  that  the
garments of the Cohen Gadol may have been royal and regal in
form, but in substance were something else altogether.


The Special Four Garments

'Me'il' or Robe

     Let  us  explore  the idea further by   considering  the
specific  construction  of some of these  garments.   Recall
that  four out of the eight garments of the Cohen Gadol were
worn by the regular Cohen as well.  The breeches, tunic, and
belt  of  the  Cohen Gadol were not substantially  different
from  those  of  the  regular  Cohen,  although  there    are
traditions  maintaining that generally speaking,  the  tunic
and belt of the Cohen Gadol were prepared from more precious
textiles  or  were  woven with a finer  and  more  beautiful
design. The turban or miter of the Cohen Gadol was either of
an  entirely different type from that of the regular  Cohen,
or  else  was worn in a different manner.  In any case,  the
more   significant   differences   obviously    concern   the
additional four garments that the Cohen Gadol donned  as  an
expression of his special role.

     The  Me'il or robe was worn on top of the tunic and was
woven  entirely  out of precious sky-blue  wool.   Upon  its
bottom rim were placed woven 'pomegranates' made out of sky-
blue,  purple and crimson wool.  Either alternating  between
or  else within the hollow pomegranates were small bells  of
pure gold all around.  "Aharon shall wear this robe when  he
performs  the Divine service.  The sound of the bells  shall
be heard when he enters the Sanctuary before God and when he
goes out, so that he shall not die."

     What  could  be  the purpose of this garment?    Let  us
consider  that  when  wearing it,  Aharon's  every  step   is
announced by the serene and harmonious chiming of the bells.
It  is  not  possible to walk in this garment without  being
gently but constantly reminded of its gravity.  Although its
outer   trappings  may  resemble  the  precious  and   golden
vestments of monarchy, the primary message of this  robe  is
not  one of power, wealth, authority or control.  The  Cohen
Gadol  is a 'king' of a different sort.  His steps are taken
before  God  and  he  is  always aware  of  His   overarching
presence.   The Cohen Gadol stands before God and  ministers
before  Him.   The aim of his activities is to  establish  a
cohesive  connection between himself  and  the  Deity.   His
clothing thus represents the essential dignity of the  human
being,  the  'regal'  bearing  of  Man  which  is   primarily
expressed  by his unique potential to be aware and conscious
of God.

     Bear in mind that clothing is the outer gesture of  our
special  stature  in the world as human  beings.   No  other
creature  has the need or the desire to fashion  a  covering
for  its  naked  and  exposed body.  No other  creature   can
understand  the  profound concepts of modesty,  humility  or
restraint  that  clothing fundamentally  represents.   These
ideas  are  uniquely  human, and  are  the  product  of   the
recognition of a Transcendent God in Whose constant presence
we  live.  To don the garments of the Cohen Gadol is to take
on  the mantle of living life as a sanctified person,  whose
every  footstep  bespeaks Godliness.  As we shall  see,  the
other garments of the Cohen Gadol amplify this theme.


The 'Ephod' or Vest, and the Breastplate

     The ephod was a vest or cape-like garment woven out  of
threads  spun from gold, sky-blue, purple, and crimson  wool
and  twined  linen.  Worn on top of the  robe,  it  had   two
shoulder  straps  upon each of which was placed  a  precious
onyx stone set in gold.  Upon these two stones were engraved
the  names  of the twelve tribes of Israel: "Place  the  two
stones upon the shoulders of the ephod as remembrance stones
for  Bnei  Yisrael.  Aharon shall carry their names  on  his
shoulders  before God as a remembrance."  It is  clear  from
this description that the ephod was not simply a garment  of
royalty  that glorified Aharon.  An integral aspect  of  its
construction was the placement of the two stones on Aharon's
shoulders  as  'remembrance.'   Thus,  as  Aharon   ministers
before  God,  he  carries  upon his shoulders  the  symbolic
burden of his office, for he represents the entire people of
Israel.  Though he alone is selected to minister before  God
in  the inner chambers of the Sanctuary, he stands there not
as  a  remote and detached priest of the Deity, as a  single
and individual human being, but rather as the embodiment  of
the  entire  people.  They too stand before God,  for  their
names   are   clearly  inscribed  on  his   shoulders.    His
activities  as Cohen Gadol, the deeds associated with  hands
and arms, are colored by the insignia of the people which he
carries upon the shoulders.

     Extending  from the shoulder straps of the  ephod   were
two cables of gold from which was suspended the breastplate,
or 'Choshen.'  This ornament was fashioned out of a piece of
material  woven  after  the manner of  the  ephod.   It   was
doubled  over, and on its surface twelve gold settings  were
placed.   In  each  of  the settings was  a  precious   stone
associated with one of the tribes.  Within the doubled  fold
of the breastplate was placed the mysterious 'Urim veTumim,'
understood by some as mystical names of God.  Significantly,
the  theme  of  remembrance  is also  associated  with   this
ornament:  "Aharon will carry the names of Bnei  Yisrael  in
the  Choshen of Judgement upon his heart when he enters  the
holy place, as a constant remembrance before God.  You shall
place the Urim veTumim in the breastplate and they shall  be
upon  Aharon's heart when he enters to minister before  God.
Aharon  will  carry the judgement of Israel upon  his  heart
before God always."

     Again,  we  have  a  precious,   ornamental  article  of
clothing  that indicates not glorious authority  but  rather
the  awesome responsibility of representing the people.  The
judgement  of  the  people, their standing  before  God,  is
symbolized  by  the placement of their names  upon  Aharon's
heart.  His very life force, the sincerity and integrity  of
his  being, the proverbial 'heart' that the Torah associates
with one's essential and true character, is here linked with
the  names of the tribes.  This breastplate, composed of the
twin   elements   of  the  tribal  names  and    the   Divine
appellations, is worn upon the hea for the possibility of  a
connection between God and Man is a direct function  of  the
sensitivity and receptivity of one's elemental core.


The Headband

     Finally,  we  have  the "Tzitz" or   headband  that  the
Ramban  understands as a type of crown.  Made  out  of  pure
gold, it was inscribed with two words:  "Kodesh LaHashem" or
"Holy  to  God."   "This plate shall  be   worn  on  Aharon's
forehead.   Aharon  shall thus carry the expiation  for  the
sacred  offerings  of Bnei Yisrael...It shall  be  upon  his
forehead at all times to make the offerings of Bnei  Yisrael
acceptable  before  God."   The  headband,  like   the  other
'royal'  clothing  of the High Priest, is  prepared  out  of
precious  and valuable material.  But also like those  other
vestments,  it  carries with it a text, a statement  of  its
purpose  and meaning.  Engraved on its surface are  but  two
words,  but  they  are the two words that best  capture  the
essential  mission  of  the Cohen Gadol.   He  is  holy   and
consecrated  to God, for the purpose of his  service  is  to
establish  a  connection with God and to  stand  before  His
presence as a representative of the people.  The robe  rings
with  awareness, the epaulettes of the ephod speak of deeds,
the placement of the breastplate suggests 'heart' or spirit,
and  the  Golden Headband signifies thought.  Worn upon  the
head, it consecrates the intellect to God's service, for  it
is  acts, emotions, and understanding that make up the human
personality.


The Explanation of Saadia Gaon

     In  his  abridged interpretation to the Book of Shemot,
Rabbi  Avraham  Ibn  Ezra (12th century, Spain)  quotes  the
words  of Saadia Gaon (10th century, Babylon) to the  effect
that  the Mishkan represents a microcosm of the universe  as
well  as  a  macrocosm of the human being.  Saadia  explains
that  the  construction  and vessels  of  the  Mishkan   have
parallels  in  the larger universe as well as in  the  small
human  being.   Thus,  for example,  the  Mishkan   contained
curtains to partition its spaces in a hierarchical  way.  In
parallel  fashion in the universe at large, the sky  divides
the earth from the heavens; in the miniature universe of the
human  being the diaphragm separates the 'higher' organs  of
respiration  from the 'lower' organs of digestion.   In  the
larger   universe  there  are  spiritual  beings  known    as
'angels,' in the intermediate dimension of the Mishkan there
are the cherubs which sat upon the Ark, and in the miniature
world  of  the  human personality there is the capacity  for
thought.   Rav Saadia delineates eighteen principal features
of  the  Mishkan, which link it to the universe at large  as
well  as  to the human being.  Some of the links  seem  less
convincing  than  others,  but the  general  thrust  of   his
interpretation is quite compelling.

     Most  significant for our purposes, Saadia asserts that
the  Cohen  Gadol  also  has  a counterpart  in  the   larger
universe as well as in the microcosm of the human being: "In
the  world  is humanity, in the Mishkan is the Cohen  Gadol,
and  in the human being is the heart."  In other words,  the
Cohen  Gadol  is  not  to  be misunderstood  at  all   as  an
intermediary,  as some sort of necessary link  that  bridges
the  great  divide  between God and the  people  of  Israel.
Rather,  when  clothed in his majestic attire he  represents
all  of  humanity,  and  in  his  capacity  as   High  Priest
proclaims  the singular message that the greatest  and  most
honored  role  of  the human being is to live  life  in  the
constant  embrace of God.  The chasm can indeed be  spanned,
for the innate qualities of the human being, the 'heart'  of
creation, are attuned to a connection with God.

     The  intrinsic  dignity  of the person,  the   so-called
royal  garments of the Cohen Gadol, is a function of  having
been created 'in the Divine image.'  That image, however, is
only  a potential, a latent state that must be nurtured  and
developed,  in  order to be realized.  The  message  of  the
Cohen Gadol is that God has given us the opportunity to feel
His  presence, to sanctify our lives with His closeness, and
to achieve our ultimate purpose as human beings through that
nexus.   Paradoxically,  however, we  must  live  our   lives
conditioned  by  the reality of His proximity  in  order  to
encounter  that proximity.  By donning the garments  of  the
High  Priest  we submit to a way of life that is  never  far
from  the experience of God's presence.  This experience  is
not  an intellectual or conceptual construct but rather  the
most actual and concrete Reality conceivable.

Shabbat Shalom


YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433

Copyright (c) 1999 Yeshivat Har Etzion
All Rights Reserved

**********************************************************************

From:          "Ohr Somayach"
To:            weekly@vjlists.com
Subject:       Torah Weekly - Tetzaveh

* TORAH WEEKLY *
Highlights of the Weekly Torah Portion
Parshat Tetzaveh
For the week ending 13 Adar I 5760 / 18 & 19 February 2000
================================

OVERVIEW

Hashem tells Moshe to command the Jewish People to supply pure olive
oil for the menorah in the Mishkan (Tent of Meeting).  He also tells
Moshe to organize the making of the bigdei kehuna (priestly garments):
 A breastplate, an ephod, a robe, a checkered tunic, a turban, a sash,
a forehead-plate, and linen trousers.  Upon their completion, Moshe is
to perform a ceremony for seven days to consecrate Aharon and his
sons.  This includes offering sacrifices, dressing Aharon and his sons
in their respective garments, and anointing Aharon with oil.  Hashem
commands that every morning and afternoon a sheep be offered on the
altar in the Mishkan.  This offering should be accompanied by a
meal-offering and libations of wine and oil.  Hashem commands that an
altar for incense be built from acacia wood and covered with gold.
Aharon and his descendants should burn incense on this altar every
day.

================================

INSIGHTS

The Body Beautiful

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

"The body is the most natural thing in the world.  Why not show it
off?  These religious people think the body is something to be ashamed
of.."

Why are religious Jews so scrupulous about covering their bodies?

Imagine you have a priceless diamond.  Would you take it out into the
street in your hand?  I don't think so.  You'd put it in a plush lined
jewel case.

Our body is a precious possession.  It is the soul's abode in this
world.  To honor it, we keep it away from the eyes of the world,
wrapping it in the plush lining of clothing.

The more holy something is, the more it requires covering.  The
holiest place on earth was the Kodesh Hakodashim, the Holy-of-Holies
in the Beit Hamikdash (Holy Temple).  It was also the most covered
place in the world.  It was sequestered in the very center of the
Temple.  Only once a year, on Yom Kippur, would the kohen gadol enter
there.

Far from "something to be ashamed of," the body is one of the holiest
things in the world.  Thus, we cover it.

So why didn't Adam and Chava wear clothes?

One of the enduring icons of the last millennium is a photo of an
astronaut standing on the moon, his name, Buzz Aldrin, neatly
embroidered on his spacesuit.  Now, everyone knows that this bulbous
white outfit is not Aldrin; rather, when it says "Aldrin" it means
that Aldrin is inside the suit.

Before Adam and Chava ate from the "Tree of Knowledge of Good and
Evil," it was impossible to think that the body was the essence of the
person.  It was perfectly clear that the body was just a "spacesuit"
for the soul.

However, when Adam and Chava ate from the forbidden fruit, this
changed.  The name of the tree of whose fruit they ate was the "Tree
of Knowledge of Good and Evil."  In the Torah, knowledge always
connotes connection.  Knowledge itself is the connection of disparate
facts into a cohesive whole. And the Torah refers to the marital
connection between man and woman as "knowledge."  Eating from this
tree caused a connection, a mixing of good and evil.

Good is the essence and purpose of this world; Evil exists only to
allow free choice.  Eating from the tree caused a mixing of Good and
Evil, making it possible to mistake Evil for Good - to mistake
Non-essence for Essence.  Thus, Man began to confuse his essence - the
soul - with his "spacesuit" - the body.

In order to emphasize that the human essence is the soul, G-d made
garments for Man so that the body should not be over-emphasized.

However, there's one place where the body needs no covering - the
face.  The Hebrew word for face, panim, is spelled the same as the
Hebrew word p'nim, meaning "inside."  The face is the one place in the
body where you can see the soul bursting through skin and tissue.  The
face needs no covering - for the soul shines through it as it always
did.

Sources:
* Rabbi Shimshon Rafael Hirsch,
* Rabbi Yitzchak Hutner, Rabbi Yaakov Hillel,
* Rabbi Zev Leff, Rabbi Mordechai Perlman

Ohr Somayach International
22 Shimon Hatzadik Street, POB 18103
Jerusalem 91180, Israel

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