Dear Friends;

 

I hope that you will enjoy the following Parsha summary followed by a Dvar Torah;

 

” Parsha in a Nutshell “

 

G-d 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. G-d commands that every morning and afternoon a sheep be offered on the altar in the Mishkan. G-d 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.

 

“ Dvar Torah “

 

Parashat Tetzaveh is the only Parsha from the beginning of the book of Shemot until the book of Devarim, that does not contain the name of Moshe Rabbeinu. Several interpretations have been offered:

One explanation is that it’s related to the fact that almost every year Parashat Tetzaveh is read during the week of Moshe’s “yahrtzeit”, 7th of Adar, the day Moshe passed away. During this week we sense the loss of the greatest leader in Jewish history—and his absence in this week’s Parsha expresses that loss.

Another explanation is that Moshe had requested of G-d, when the Benei Israel made the Golden Calf, that if He was not prepared to forgive them, then He should erase his name from his book. Although the Jewish people were forgiven, the words of a righteous individual (tzaddik) are powerful and Moshe’s decree was realized through his name being omitted from this one Parsha.

But Rabbi Jonathan sacks has yet another explanation. He says that this week’s parsha is dedicated to Moshe’s brother, Aaron HaKohen who was the Kohe Gadol (The high Priest) of the time. When Hashem wants to talk about his beloved Kohanim, even the greatest prophet of all times cannot disrupt the text, and that’s why Moshe’s name is omitted.

Rabbi Sacks says that the Kohanim play a very important role in Jewish life, if not as important as the prophets. Judaism recognizes, not one, but two forms of religious leadership, the “navi” and the “kohen”, the prophet and the priest. No other type of religious personality has had the impact as the prophets of Israel, of whom the greatest was Moshe. The priests, by contrast, were for the most part quieter figures who served in the Sanctuary rather than in the spotlight of political debate. Yet they, no less than the prophets, sustained Israel as a holy nation. Indeed, though Israel were summoned to become “a kingdom of priests,” they were never called on to be a people of prophets. Although both figures represented G-d, they differ in their tasks. These are some of the differences between a prophet and a priest:

– A prophet speaks the word of G-d, a Kohen performs it.

– The role of priest was hereditary. It passed from father to son. The role of prophet was not. Moshe’s own sons did not succeed him.

– The task of the priest was related to his office. If a Kohen for some reason could not perform his task, he was replaced with another Kohan immediately. A prophet on the other hand couldn’t be replaced with anyone, unless appointed by G-d only.

– The priest wore robes of office. There was no official uniform for a prophet.

– There are rules of kavod (honor) towards a kohen. There are no corresponding rules for honoring a prophet. A prophet is honored by being listened to, not by any form of gesture or courtesy.

– The priests were removed from the people. They served in the Temple. They were not allowed to become defiled by corpse. There were restrictions on whom they might marry. The prophet, on the other hand, was usually part of the people. He might be a shepherd, like Moshe, or a farmer, like Elisha. Until the word or vision came, there was nothing special in his work or social class. The Kohen on the other hand had a set tasks to do everyday.

– The service of the priest never changed; that of the prophet was constantly changing.

– The service of the Kohen was done on specific date and time, while the prophet’s task was done spontaneously without any warning.

– Hashem decided to bless the people through his beloved Kohanim. The Prophets did not have such a privilege.

There is no way of telling whose task is more important, the Navi’s or the Kohen’s, but we know for sure that without any of them Judaism would have never survived. Without the prophet, Judaism would have never been established, but without the priest, Judaism would have never continued to exist. Moshe the prophet, dominates four out of the five books of Torah that bear his name. But in Parashat Tetzaveh for once it is Aaron, the first of the priests, who holds center stage, undiminished by the rival presence of his brother! For whereas Moshe lit the fire in the souls of the Jewish people, Aaron tended the flame and turned it into an eternal light!

Yes my friends, although we don’t have any more prophets at the present time, we still have our dear kohanim. They might not be able to perform their tasks in the Temple, but they still act as the agents of G-d. The rules of Kavod, respect and honor towards them, still applies today. They are the symbol of spirituality and our only connection to G-d. And they still have the power to bless!

‘May G-d bless you and guard you.

‘May G-d shine His face upon you and be gracious to you.

‘May G-d turn His face toward you and grant you peace.’

These are the words that utter out of the Kohanim’s mouths when they give blessing to the rest of Klal Yisrael. May Hashem bless them with the same words. Amen.

 

Shabbat Shalom & Regards;

 

Martin