Close To Torah

The Kohen Gadol donned the choshen, breastplate, and wore the names of the twelve tribes of Israel on his chest. The fact that each tribe was present on the heart of the High Priest showed his mission and that of the Beis Hamikdash, to unite the Jewish people. Let us delve into the details of the stones to glean further lessons.

Arrangement

Most commentators state that the 12 stones were square. Ibn Ezra states that they were round and one source states they were hemispherical. Rabbeinu Bechaya explains that each stone contained six letters which spelled out the names of the 12 tribes and the names of the three Patriarchs as well as the phrase, “shiftey yishurun, the tribes of God (the Straight One, see Yuma 73b). He explains that the 6 letters on each stone express the message that the tribes of Israel were the reason for the 6 days of creation and the continued existence of the world. Additionally, 12 stones with 6 letters each equals 72 which corresponds to God’s 72 letter name and the 72 hours that made up the day part of the 6 days of creation (12 hours of daytime multiplied by 6, equals 72). The Kohen Gadol wore this great vestment and used it to ask questions of God and to receive answers through Divine Inspiration.

Materials

Commentators discuss which stone corresponded to which specific tribe. Rabbeinu Bechaya explains each stone and why that particular tribe was represented by that specific stone. Let us discuss some of them. Reuven had the “odem, carnelian (ruby)” which is red like blood, just as in his life he had found the dudaim which helped with childbirth. This stone helps one have a safe pregnancy and delivery. It also represents judgment as Reuven was judged harshly and repented for his sin with Bilhah.

Pidtah was Shimon’s stone and Rabbeinu Bechaya interprets it to be the emerald (prase) which was bright green. Shimon’s tribe sinned when Zimri committed a terrible rebellious act against God and his nation causing his tribe members to turn green with embarrassment. It appears to me that attention is given to the sins of Reuven and Shimon specifically because the Beis Hamikdash was a place of scrutiny, personal introspection and forgiveness.

Barekes was the stone of Levi which was bright carbuncle, known to make those who ingested it smart. Levi’s tribe was made up of the Jewish scholars and leaders. Nofach was the stone of Yehuda and it was green emerald. This hinted to Yehuda’s face which turned green after the incident the sale of Yosef and the episode with Tamar. Yissaschar was sapir (sapphire) which was the color of ticheles, the same as the luchos. Zevulan, the great supporters of Torah were the yahalom (pearl according to R. Bechaya) which brings about rest and sleep. Dan was the leshem (topaz), Naftoli was the turquoise shibo (agate); Gad the achlama (crystal) which strengthens the heart. Asher was the tarshis (chrysolite) which was oil colored; Yosef was the shoham, onxy, a stone that gives favor (chane) to one who bears it. Binyomin was the yashpeh (jasper) which was black red and green.

The above listed follows the opinion of Rabbeinu Bechaya in order and definitions. There is much depth contained in this section of the Torah as every word of the Torah contains worlds of knowledge. A careful study of the topic reveals many fascinating lessons, ideas and concepts relevant to gemology.

The Kohen Gadol wore a special series of Eight Garments. One of them was the Me’il which was essentially a tunic which had bells and designs at the bottom that made noise upon his motvement. There is a custom to adorn our Sifrei Torah with the same such bells as a resemblance to the Kohen Gadol’s bells. The Torah tells us (Shemos 29:35) that the bells were made so as to make noise (“V’nishmah Kolo, its sound should be heard”) when the Kohen would enter the room. So too, the Sefer Torah often has bells on it so as to alert the congregants that it is coming through.

Three Times

What is fascinating to note is that the Mesorah points out that the word “V’nishma” is found in three places throughout Tanach (although it really appears 6 times, the Mesorah specifically ties together only 3 of them). Our verse states, “V’nishma Kolo, its sound voice be heard.” When the Jews accepted the Torah, they stated (Shemos 24:7), “Naaseh V’nishma, we will do and we will listen.” In Megillas Esther (1:20) it states, “V’nishma pisgam HaMelech, the laws of the king will be heard and followed.” What is the connection?

Tying it Together

Rabbi Akiva Sofer zt”l (1878-1959, a great-grandson of the Chasam Sofer who wrote Sefer Daas Sofer) ties all three verses together. He says that the most important mission in life is for one to first work on himself, to become a true servant of Hashem and to properly perform the Torah and Mitzvos. Only after that can one come to a level where he or she can share this with others. The Chasam Sofer interprets the verse in Shir Hashirim (2:14) to be expressing this idea: “Show me your appearance,” refers to one’s personal integrity and actions, “let me hear your voice,” only when this is present is one able to express and share Torah with others.

The three verses express this idea. First one must, “Naaseh V’nishma,” hear and obey the Torah yourself. Then, “V’nishma kolo,” one’s voice can be heard by others. When one does this, then the result will be, “V’nishma pisgam HaMelech,” Hashem’s Torah and Mitzvos will become known in the world.

Sharing From Inside

The Kohen Gadol had to first develop himself into a great person in his own right and only then could he express the beauty of Torah to others. So too, our first order to to fill ourselves up with Torah and Mitzvos and then we will be able to share the beauty with others including our family, friends, students, neighbors and those around us. We will be living examples of Torah and a shining light to others.

The Kohanim had special clothing that they had to wear in the Beis HaMikdash. The first three (pants, robe, hat) of the standard four vestments were white and royal and covered the Kohen’s body from head to toe. The last vestment was the Avnet, the belt. Its purpose was not simply to hold the robe closed, for if so, there would be no need for it to be 32 amos (over 60 feet) long! What is this all about?

The Sefer HaChinuch wrote his monumental work with the goal of teaching the beautiful lessons of the Torah while extrapolating upon the 613 Mitzvos. He was perplexed with the belts magnanimous length and he offered the following explanation for it. With a belt that long and the inability to shorten it, the Kohanim were forced to wrap it many times around their waists. This being done, formed a large protrusion of fluffy material around their waist which their hands would gently brush against as they moved about. This was used as a constant physical reminder that they were present in the holiest place on earth and had to act accordingly! When they felt their belt, it stimulated a reframe to concentrate on where they were.

Indeed, we too have such a built-in reminder as the verse describes that whenever we see our Tzitzis, we are to remember all of the Mitzvos of Hashem. Speaking of reminders, we also wear a Yarmulka which reminds us to think about Hashem above us. These Mitzvos often stimulate the question as to why women do not don Tzitzis and a Yarmulka as men do? The answer lies in the very names of male and female. The Hebrew word for male, “זכר, zachor” means “to remember” for males often need to be reminded of their responsibilities…. “honey, please remember to take out the garbage… fix the leak, pick up the groceries…” The Hebrew word for female, “נקבה, Nikeyva” comes from the root of “deep internalization”. Women are naturally faithful and dedicated. Thus, a woman carries Hashem in her heart and mind and does not need a constant reminder as Tzitzis and Yarmulka. Donning one would be like her writing a note to herself reminding her to remember to love her husband or children. A man on the other hand, is well suited and advised to write a note to himself to remember his wife’s birthday and their anniversary. Men don’t pretend to be forgetful (usually), it is just that their natural mind is best suited for focused concentration and it can be challenging for them to be as versatile as a woman in remembering details. Hence, women do not need to wear a Yarmulka and Tzitzis, whereas men need the constant reminder. Indeed, we learn from our Parsha that having positive physical reminders can be a most useful tool in serving Hashem. Many great people would save their Lulav, Matzah and other objects used for Mitzvos to be able to look back upon during the year and re-experience the feelings of inspiration that they took from special times in their lives. May we all merit to make our own reminders to keep our inspiration strong as well.

From the time that Moshe Rabbeinu enters the scene in Parshas Shemos throughout the rest of the Torah, this Parsha is the only one which lacks any mention of our great leader. Why is his name omitted?

1- The Vilna Goan states that Moshe’s Yahrtzeit (death anniversary) is the 7th day of Adar. This date usually corresponds with the Parsha of Tetzaveh. Hence, the Torah omits his name to hint to his absence.

2-  Another answer given is that Moshe defended the Jews by offering to have his name erased from existence by the sin of the Golden Calf. A Tzaddik’s threat always comes true, even if conditional. It was fulfilled in this Parsha in two ways. Firstly, because Moshe’s phraseology was “מספרך, erase me from Your Book”. This word can be rearranged to spell: מםפר כ’, from the 20th book. Parshas Tetzaveh is the 20th Parsha in the Torah. Secondly, he made this statement in Parshas Ki Sisa, which is the Parsha that immediately follows Tetzaveh. Hashem didn’t want to take his name out and so He delayed doing so until the last possible moment, which was one year later in the Parsha before the words are found.

3- The Vilna Goan also states that the Parsha contains 101 verses. The hidden part of Moshe’s name is equal to that number. (מ’ם, ש’ין, ה’א= 101) Hence, a hint to Moshe is truly found in the Parsha. Specifically the “inside” of his name is alluded at, to show that Moshe’s spiritual, internal essence is with us eternally.

4-  This Parsha is all about Aharon HaKohen, his Priesthood and garments and is not related to Moshe. Moshe lost this privilege and thus Aharon is the only one of the two who is found in this Parsha.

5-  Just as on Purim, Hashem hid His face, so too Moshe is hidden…

ועשית מזבח מקטר קטורת עצי שטים תעשה אותו (ל:א).

“You shall make an Altar on which to offer incense…” (30:1).

 The Mizbayach, Altar, was placed inside the Mishkan, along with the Shulchan and Menorah. Therefore it is perplexing that its commandment and dimensions are found in an entirely different Parshah than the rest of the vessels! Not only that, but the Mizbayach seems even more out of place for the following simple reason. In Parshas Terumah, directions were given on how to construct all of the Keylim, vessels of the Mishkan, including the Aron, Shulchan and Menorah. Parshas Tetzaveh is dedicated to the instructions for producing the clothing of the Kohanim and their anointment into service. Why then was the Mizbayach HaKitores omitted from Terumah and placed in Tetzaveh, seemingly out of place? This is the Ramban’s question.

Rav Tzaddok HaCohen answers: This Mizbayach was used for the burning of Kitores, the incense. Kitores is comprised of eleven spices. One of the spices called Chelbanah, galbanum, has a terrible odor. It is hard to understand why it should be part of this pleasant smelling mixture? Chazal tell us however that scientifically, when this spice was mixed together with the other ten, its smell was transformed to produce a fresh aroma blending deliciously with the others. Our Rabbis (Krisus 6b) teach us from here that so too the sinners from our Nation should not be pushed away, rather they should be joined together with the congregation and thereby elevated. Even a sinful soul has an opportunity to repent and bring out the good in himself.

Aharon HaCohen’s most revered character trait is categorized by the Mishnah (Avos 1:12) as, “love peace and pursue peace, love people and draw them near to Torah.” He drew close the sinners, accepting them and admiring their true capabilities that appeared to lie dormant within. He showed them respect and gave them a tall standard to live up to, to which they responded and desired to amend their ways and reconnect to Hashem.

Thus, it emerges that the Mizbayach HaKitores and Aharon HaCohen have a common thread: the love and acceptance of every person in Klal Yisrael. Indeed it is very fitting that the Mizbayach HaKitores, representing the acceptance of everyone, was placed in the Parshah of Aharon, who stood for granting respect and understanding to all.

R’ Yissochar Frand takes this principal further, tying this idea into Purim. The last verse in the Megillah states that Mordechai “sought the good of his people and spoke in peace to all of his children.” The Ibn Ezra makes a perplexing comment “he was at peace even with his children.” What is the lesson here? Rabbi Frand explains that many times parents have their own agendas and standards for success which their children find difficult to live up to. The verse is telling us that despite Mordechai’s great personal standing, nevertheless, he was still able to accept and respect the mode of Avodas Hashem which his offspring chose, knowing that they were giving it their all.

The Torah’s message is to treat everyone with respect and to happily accept even those who serve Hashem in a different manner than we do. Filling our hearts with love for others greatly encourages the learning of Torah and pursuit of Hashem.