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Label the three diagrams below.
ANSWERS TO QUESTIONS ON PARASHAT TETZVAEHTHE GARMENTS OF THE HIGH PRIEST
1. Turban (Mitznefet)
2. Headplate (Tzitz)
3. Robe (Me'il)
4. Jacket of 'tashbetz' - box-like knit
5. Blue thead (p'til techeilet) - to attach the breastplate to the Ephod (apron-like garment)
7. Lower part of robe
8. Bells and pomegrate shaped ornaments - on the lower hem of the robe
9. Blue thread - to attach the headplate to the turban
10. Breastplate (Choshen)
(11. - Tephillen of High Priest - see Rashi to 28:37)
12. Shoham Stones - on which were engraved the names of the Twelve Tribes
THE ORDINARY PRIEST'S GARMENTS
4. Linen Breech (invisible on picture as it is covered with the robe)
THE GOLDEN (INNER) ALTAR
1. Horns of the altar
2. Golden ring for stave
3. Surface (literally, the roof - 30:3) of the altar
4. Golden crown forming the perimeter of the surface of the altar
5. Staves for carrying the altar
QUESTIONS ON THE COMMENTARIES TO PARASHAT TETZAVEH
1. Why, according to Ibn Ezra, did the olive oil used for the Menorah have to be of exclusively high quality?
2. Why. according to Rashi, is the High Priest's breastplace called the 'Choshen Mishpat' (28:15) - the Breastplate of Judgment?
3. Why, according to the Ramban, are the orders concerning the Urim and Tumim mentioned in this Parasha, but not in Parashat Pekudei, which records the actual construction of the Priestly Garments?
4. After G-d declares that He will reside with the Israelites, He adds "I shall be for them as G-d", (29:45) - but then in the very next verse repeats: "I am the L-rd their G-d". What may be learnt from that repeat according to the Ohr Hachayim?
5. Why, according to Sforno, does the command to make the Inner Altar come at the very end of this Parasha, instead of the more natural place in Parashat Teruma?
ANSWERS TO QUESTIONS ON THE COMMENTARIES ON PARASHAT TETZAVEH
1. Ibn Ezra emphasizes that the requirement of absolute purity for the olive oil forms the setting for the selection of Aaron and his descendants as Priests. For they, too, must remain pure, and exclusive to the rest of the nation - in that they may not let unauthorized people take part in the Divine Service.
2. According to Rashi, the High Priest's breastplace is called the 'Choshen Mishpat' (28:15) - the Breastplate of Judgment - for the following two reasons. Firstly, it atoned for errors in judgement made in good faith by the Courts. Secondly, through the Urim and Tumim (28:30), it was a means of indicating G-d's judgement in particular situations - which would be relayed to the people.
3. According to the Ramban, the orders concerning the Urim and Tumim are mentioned in this Parasha, but not in Parashat Pekudei, because they were not made by Betzalel and his artisans - who form the subject of Parashat Pekudei. Only Moses had the spiritual greatness to know how the actual physical link between G-d and His People should be constructed in the Urim and Tumim - only Moses could write the actual Name of G-d.
4. According to the Ohr Hachayim, G-d's repeated declaring that He will reside with the Israelites includes the following. Even if their transgressions cause His Presence to leave them, He remains the G-d of the Israelites, and the Israelites remain His people.
5. According to Sforno, the command to make the Inner Altar comes at the very end of this Parasha, instead of the more natural place in Parashat Teruma, to teach the following. The Tabernacle structure, detailed in Parashat Teruma, bought G-d's glory to the Israelites (25:8). The Divine Service, carried out by the Priests, created the meeting place between G-d and Israel (29:43). Only when the Tabernacle and its sevice brought the Presence to the Israelites, could the incense be used to welcome G-d and show Him honor. So as the incense altar required the successful completion of the entire Tabernacle, it is described at the end.
FURTHER QUESTION ON PARASHAT TETZAVEH
The Almighty suddenly changes the style of command within the process of giving the instructions for the Melechet Hamishkan. Whereas in the previous Parasha - and later on in this one - He used ve-asisa - you shall make, at the beginning of the Parasha, He expressed the instruction to make the pure olive oil far more powerfully with 've-ata tetzaveh - you shall command' (27:20-21).. Why is the opening of Parashat Tetzaveh marked by this sudden change in language? After all, in Parashat Teruma the Israelites were asked to part with much more expensive items - gold and silver (25:3) very much included. There He used the softer language - Speak to the Israelites, rather than Command.
Please note that the three diagrams are adapted from 'Melechet Machashevet' - issued by the Vaad L'Ezras Chinuch of Gateshead, UK (1974).
Written by Jacob Solomon. Tel 02 673 7998. E-mail: email@example.com for any points you wish to raise and/or to join those that receive this Parasha sheet every week.
Also by Jacob Solomon:
This article is provided as part of Shema Yisrael Torah Network
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