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Tetzaveh Artscroll P.464 | Haftarah P.1159 Hertz P.339 | Haftarah P.350 Soncino P.519 | Haftarah P.536 16 February 2019 11 Adar 1 5779 Shabbat ends London 6.05pm Jerusalem 6.03pm Volume 31 No. 24 Tetzaveh Artscroll p.464 | Haftarah p.1159 Hertz p.339 | Haftarah p.350 Soncino p.519 | Haftarah p.536 In loving memory of David Yochanan ben Moshe “Now you shall command the Children of Israel that they shall take for you pure olive oil, pressed, for illumination, to kindle a lamp continually” (Shemot 27:20). 1 Sidrah Summary: Tetzaveh 1st Aliya (Kohen) – Shemot 7:20-28:12 Every Kohen wore (5) a ( ) with a tunic ketonet God tells Moshe to instruct the people to bring grid-like patterned knit, as well as (6) a linen pure, pressed olive oil for lighting the Menorah ( ), (7) an embroidered (turban ) amndi t(z8n) elifneet n ( sa)s. h in the Mishkan (Tabernacle). Aharon and his sons avnet trousers michnasayim will take charge of setting up and lighting the 4th Aliya (Revi’i) – 29:1-18 Menorah . Moshe will guide “wise-hearted” The command to consecrate the Mishkan is workers to make the special garments for the given. Every day for seven days, Moshe is to Kohanim, “for glory and splendour”. bring animal and bread offerings, dress Aharon The first four of the eight garments listed below and his sons in their priestly clothing and anoint were worn exclusively by the Kohen Gadol, the Aharon’s head with oil. The blood from the first of whom was Aharon. (1) The apron ( ephod ) offerings is to be placed on the altar to was worn over Aharon’s tunic and robe. It was inaugurate it. woven from coloured wool and linen, with two shoulder straps ( ketefot ) and a belt ( cheshev ) 5th Aliya (Chamishi) – 29:19-37 attached. Precious shoham stones ( avnei shoham ) Moshe is to place the blood of the second ram- were placed on each shoulder strap. Each stone offering on the ears, thumbs and toes of Aharon was engraved with the name of six tribes. and his sons. Blood and oil are to be sprinkled on their garments. Moshe is to assist the Point to Consider : Why does the sidrah begin Kohanim in waving their inauguration offering. briefly with the mitzvah of lighting the Menorah if the rest of it is dedicated to the clothing worn 6th Aliya (Shishi) – 29:38-46 by the Kohanim? Once the Mishkan is functional, the twice-daily 2nd Aliya (Levi) – 28:13-30 Tamid (continual) offering is to be brought, one (2) The ( ) was placed above sheep in the morning and one in the afternoon, the ephbordea, swtpitlha tae scihmoilsahr ewn eave. The front of together with a flour offering and a wine libation. the breastplate contained 12 different types : What animal was brought for the of precious stones ( avnei miluim ), each one TQaumeisdt ioon ffering? (29:39) . Answer on bottom engraved with the name of a different tribe. of p.6 . Golden rings on the four corners allowed it to be attached to the ephod . The choshen ‘folded out’ 7th Aliya (Shevi’i) – 30:1-10 to allow the insertion of a piece of parchment The Mishkan also housed a gold-plated wooden called the urim ve’tumim , which had the Ineffable mizbeach (altar), upon which the twice-daily Name of God written on it (see Rashi). incense offering was brought. 3rd Aliya (Shlishi) – 28:31-43 Haftarah (3) The ( ), made of turquoise wool, The prophet Yechezkel (Ezekiel) is told by God robe me’il was worn under the first two garments. Golden to tell the people that they should be ashamed bells ( rimonim ), placed between multi-coloured of their sins, (which would soon lead to the woollen ‘pomegranate’ shapes, hung from the Temple being destroyed by the Babylonians). bottom hem (see p.4 article). (4) The However, Yechezkel is also to tell them the headplate ( ) was made of pure gold and had the words dimensions of the (future) Third Temple, tzitz ‘Kodesh L’Hashem ’ written on it. It was placed specifically the Altar, as well as its inauguration on Aharon’s forehead. ceremony. Unit ed S ynagogue Daf Hasha vua Pr oduc ed by US Living & Learning toge ther with the Rabbinical Council of the United Synagogue Edito r: Rabbi Chaim Gr oss Edito r- in-Chief: Rabbi Baruch Davis Editorial T eam: Ra bbi Daniel Sturgess, Rabbi Michael Laitner, S haron Radley Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua ple ase contact Danielle Fox on 020 8343 6261 , o r [email protected] .uk If you have any comments or questions regarding Daf Hashavua please email [email protected] .uk 2 The Magnificent Clothing and the Invisible Man by Rabbi Jeremy Lawrence, Finchley United Synagogue The sidrah describes the defiant in his refusal. God responded, reassuring robes worn by Aharon the him that Aharon would not bear a grudge. On High Priest and his children, the contrary: “He is coming to see you with joy the Kohanim. Contrasted in his heart” (ibid 4:14). with the level of detail that follows, there seems to be a There had been a succession of jealous or significant omission in the competing brothers – Kayin (Cain) and Hevel opening verse: (Abel), Yishmael and Yitzchak, Esav and Yaakov, Yosef and his older siblings. Fraternal feelings “You shall command the Children of Israel...” had been far from warm. In contrast, Aharon (Shemot 27:20) came to Moshe “with joy in his heart”. We are left to infer that Moshe is the undefined Moshe’s role in God’s grand scheme was to “you”. Dramatically, Moshe’s actual name does be utterly faithful to the word of God. He had not appear in the entire sidrah. This is the only to be painstakingly precise. Accuracy trumped such omission in the entirety of the Books of aesthetic communication – his difficulty of Shemot, Vayikra and Bemidbar. Moreover, it speech was not considered a barrier to his was Aharon and his offspring (not Moshe) who leadership. The word of Moshe’s Law was merited the splendid garments of Priesthood. unembellished. Its beauty was inherent, not Something about the function of Aharon and external. Moshe was the ultimate impartial the Kohanim mandated the magnificent clothing. expert witness, offering only the truth. In contrast, something about the leadership of Moshe demanded no special garb. Aharon’s role was to inspire. The Kohanim represented the glory of God to the people. “… A breastplate, an ephod , a robe, a tunic, a Aharon represented the aspirations and turban and a sash… gold turquoise, purple and prayers of the people to God. As High Priest, scarlet wool and linen…” (ibid 28:4). There is he stepped into the Holy of Holies and pleaded an adage that ‘clothes maketh the man’. This on their behalf. He would stand before the finds its Biblical origins in these garments, people and call out to them, using God’s name about which the Talmud (Zevachim 17b) to repent. As well as this Aharon was there to observes: ‘when their clothes are upon them, move and to motivate. their priesthood is upon them’. When the Kohanim were not dressed in their robes, The partnership of Aharon and Moshe gave they were ineligible to officiate. Of Moshe we the people the twin models of leadership they cannot say that ‘clothes maketh the man’. required, establishing a paradigm for the rest Perhaps quite the reverse. of Jewish history. How can we understand the disparity between the outfits? What mandated ornamentation of Aharon in the Tabernacle while Moshe required no badge of office? The partnership between the two brothers goes back to the Burning Bush. When God was impressing upon Moshe that he should go before Pharaoh and demand the release of the Israelites, Moshe feared that Aharon, who was older, would be jealous. Moshe was almost In memory of Devorah Bat Avraham 3 Solutions in the Sidrah: Pomegranate Wine & Robes by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community Some 20 years ago, two would make a noise as the Kohen Gadol walked, Israeli brothers, Gabi and announcing his arrival to those around him, so Avi Nahmias, had an that they could afford him proper respect. idea for a new business. They decided they would The Talmud (Zevachim 88b) describes the produce pomegranate wine. purpose of the me’il as atoning for the sin of Their business model had lashon hara , speaking negatively about others. only one problem. It is Based on this, Rabbi Moshe Alshich (d. 1600) scientifically impossible to produce wine using notes that although the bells and pomegranates pomegranate juice, because the sugar content of were interspersed around the hem, the the fruit is too low. Yet these entrepreneurial verse esqpueacllify ically refers to the pomegranates Israelis did not let inconvenient scientific facts around the hem, with each bell “situated get in the way of a good business model. So, ”. despite having no formal background in between two pomegranates agricultural science, the Nahmias brothers ambitiously set out to solve the problem. He suggests that the bells which produced noise Eventually, they developed a new strain of represent speech itself, reminding us to speak pomegranate on their land in the Upper Galilee positively rather than negatively about others. In kibbutz of Kerem Ben Zimra. Their new version contrast, the pomegranates made no noise, of the fruit was sweet enough for wine production representing the need to keep silent rather than and was also more than twice as big as a typical speak at all in situations where the conversation pomegranate, weighing 1.4 to 1.7 kilograms, as might lead to lashon hara .
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