Please send messages to kehilasmy@yahoo.com
Cortesy of Partners-in-Torah 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 Gadols
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 meil, a tunic of blue, was worn by the
Kohen Gadol over the white shirt. The meil 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. (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 shouldnt 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 Meil (Robe) so that the sound announcing his entrance
should be heard whenever he entered Hashems 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 Torahs 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 meat, 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 didnt appear disheveled
to begin with, the man inquired as to the cause of the Rabbis 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 Auerbachs 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. 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 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. You shall make sacred garments for your
brother, Aharon, for honor and splendor. 28:2
The law stating that these garments were mandatory, and that their absence
invalidated the service, suggests that when a Jew is engaged in the
performance of G-ds sacred commandments, he too, should take care to dress
with dignity and honor. In doing so, one demonstrates proper reverence for the
One before whom he stands. This is the source of the ancient custom to don
formal clothing for prayer and Shabbos. You shall make sacred garments for your brother, Aharon,
for honor and splendor. 28:2 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. Dear Rabbi: Dear Tammy: 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 aliens 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 [OCh 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. Rabbi Elazar Meisels 1) Q: The Baal HaTurim notes that from the
birth of Moses in Parshas Shemos until his death in VZos HaBracha this weeks
parsha is the only one in which his name isnt mentioned even a single time.
This is because of Mosess 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 doesnt come to pass. Hashem partially
implemented Mosess 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 Hashems and
which arent 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!
Parsha Talk: For discussion around
the Shabbos Table
Parsha PartnerTM
parshas TeTZAVEh
Parsha At-a-Glance
By Ozer Alport
Parsha Perspectives
By Ozer Alport
talking points
Rabbi Elazar Meisels
1. The Purity of the Leaders
2.
Dressing the Part
3. The Root of it All
Partnets talk
Music During Shabbat Services
Can you please explain why the Orthodox synagogues dont feature musical
accompaniment to the Shabbat services? I read somewhere that there was music
played in the Temple so I cant imagine theres anything wrong with it. Is it
based on a Halachic objection or something else? Any insight you can provide
would be appreciated.
Tammy H.
Thank you for your question, which is actually a two-fold question:
Hey, I never knew that!
Amazing Insights About the Weekly Parsha
By Ozer Alport
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 ones 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?
Torah Umesorah, the National Society for Hebrew Day Schools
 |
SHIDDUCHIM for RUSSIAN BAALEY TESHUVAH Worldwide in Russian | 
|
Please visit our web page http://www.kehilasmy.org
Buy books with 10% off from Artscroll and Artscroll will donate us 5% of your purchase: