We read about the Incense Altar in Shmot 30:1:

You shall make an altar to burn incense (ketoret). Make it out of acacia wood (atzei shitim)…

Acacia trees are found in large areas of the Negev and Sinai deserts.

The acacia tree’s fruits, peels and leaves serve as food for animals. The branches are used for bird’s nests. The acacia tree brings life to the desert and does acts of loving kindness for the creatures that would otherwise not be able to live without it.

The Netziv writes in his commentary HaEmek Davar that the ketoret is compared to Gmilut Chasadim, acts of loving kindness.

Shlomo Kfir explains that acacia is a symbol of acts of loving kindness since the Incense Altar is made from it.

Bread is sacrificed on the altar made of acacia wood and gold. Since the acacia tree saves the animals, it would not be appropriate to sacrifice animals on its wood. We see from here that the acacia tree is a symbol of acts of loving kindness even after it is cut down.

May we appreciate the three species of acacia trees that grow in Israel and may we emulate their acts of chesed.

Husband of Myrna Halickman, 

Son of Bennie z”l and Helen z”l,

 Son in Law of Berl z”l and Honnie z”l Dalfen,

Father and Father in Law of Joshua and Sharona Halickman and 

Isaac and Amy Halickman, 

Zadie of Dov and Mollye, Moshe, Yehuda, Daniel, Yoni, Lizzie and Jenny,

Brother and Brother in Law of Jack and Beverly Halickman,

Evelyn z”l (Cookie) and Frank z”l Seligman,

Allan and Elaine Dalfen,

Phyllis z”l and Monty z”l Silver

Parshat Tetzaveh is the only Parsha in the Torah which takes place after Moshe’s birth yet doesn’t mention him.

The parsha begins with the words (Shmot 27:20):

Now you shall command B’nai Yisrael that they shall take for you pure, pressed olive oil for illumination, to kindle the lamp continually.

The Zohar on Parshat Pinchas explains:

When B’nai Yisrael sinned with the Golden Calf (Parshat Ki Tisa) Moshe said to God in his prayer (Shmot 32:32) “And now if you would but forgive their sin! But if not, erase me now from Your book that You have written.” Since Moshe requested to be erased from the Torah, he was erased from one parsha.

Rashi comments that Moshe said to erase him from the entire Torah, not just from one parsha so why does he end up being erased from one parsha and why specifically from Parshat Tetzaveh?

God did forgive B’nai Yisrael so why does he need to be erased at all? 

The Rosh and Baal HaTurim explain:

If God didn’t forgive B’nai Yisrael for the sin of the Golden Calf then Moshe would have been erased from the entire Torah. However, since God did forgive them, God didn’t need to erase Moshe’s name from the whole Torah but He still needed to fulfill what Moshe had said so God erased Moshe’s name from Parshat Tetzaveh, the parsha that comes right before Parshat Ki Tisa. Moshe is erased from the last parsha that comes before the incident of the sin of the Golden Calf.

We see that the curse of a righteous person is still fulfilled even if it was said on condition and therefore God tried to be as lenient as possible when fulfilling Moshe’s declaration.

The absence of Moshe’s name in the parsha teaches us that we should be extra careful with the words that we use, even if they are said on condition, as there may be consequences later on.

In Parhsat Tetzaveh (Shmot 28:29-30)
we read:

Aharon will carry the names of B’nai
Yisrael on the Choshen HaMishpat (breastplate of judgment), over his heart,
when he comes into the Holy sanctuary, as a constant remembrance before God.
Place in the Choshen the Urim v’Tumim, and they will be over Aharon’s heart
when he comes before God. Aharon will carry the judgment of B’nai Yisrael over
his heart, before God always.

The Torah does not explain exactly
what the Urim v’Tumim are.

According to Rashi, the Urim v’Tumim
is the inscription of the Explicit Name (written on parchment) which was placed
into the folds of the choshen.

Ramban (Shmot 28:30) agrees with
Rashi’s statement and adds:

The proof for this is that in the
work of the craftsmen, the Urim v’Tumim is not mentioned at all. It says in
Shmot 39:2, 8: “And he made the ephod…and he made the choshen” but it does not
say “and he made the Urim v’Tumim.”

It only says “Place in the choshen
the Urim v’Tumim” since they were not the work of craftsmen. Neither craftsmen
nor B’nai Yisrael had any part whatsoever in the making of this donation, for
they were a secret transmitted by God to Moshe and he wrote them in holiness.

The Urim v’Tumim were the holy Names
of God, and it was by virtue of the power residing in these Names that the
letters inscribed upon the stones of the Choshen would light up  before the eyes of the of the kohen who
inquired of their judgment.

We see in Bamidbar 27:21 that on
account of this inscription it is called judgment: “Before Elazar, the Kohen
shall he (Yehoshua) stand, who shall inquire for him the judgment of the Urim
before God…”

When they inquired in Shoftim 1;1:
“Who shall go up (ya’aleh) first to fight against the C’naanim?” the kohen
fixed his thoughts on those Divine Names which were on the Urim (lights) and
the letters forming the name of the tribe of Yehuda lit up before his eyes. For
the word ya’aleh (go up), the letter “yud” lit up from the word Levi, the
“ayin” from Shimon, the “lamed” from Levi etc. The Tumim (perfection) helped the
Kohen figure out the sequence of the letters.

The Mishna in Yoma 71b gives us some
background on what the Kohen Gadol (High Priest) needs to wear and how the Urim
v’Tumim are used:

The Kohen Gadol serves in eight
vestments and the common Kohen in four. A common Kohen serves in a tunic
(kutonet), breeches (michnasaim), a turban (mitznefet) and a belt (avnet). The
Kohen Gadol, in addition to these, wore another four vestments: The choshen,
the ephod, the robe (meil) and the tzitz. Dressed in these eight vestments the
Kohen Gadol is consulted for the discussion of the Urim v’Tumim. And they would
not consult them on behalf of just anyone, but only for a king, or on behalf of
someone that the public needs.

How do the Urim v’Tumim work?

The answer is explained in Yoma 73a:

The one consulting (the king or the
head of the Sanhedrin) faces the one being consulted (the Kohen Gadol), and the
one being consulted faces the Shechina (Divine Presence). The one consulting
says: “Shall I pursue this troop?” and the one being consulted responds: “Thus
said God: Go up and triumph!”

When the wars of Israel were fought in
the Land of Israel, religion and state were united. This concept is totally
different from how the rest of the world works where there is a separation of
religion and state

The Jerusalem Talmud, Yoma 7:3 asks:

Why are they called Urim?

They are called Urim (light) because
they were enlightening Israel.

Why are they called Tumim?

They were called Tumim (complete)
because they were straightening out the way before them. As long as B’nai Yisrael
were following the straight path, they would be shown the correct way.

Imagine if we had the Urim v’Tumim
today where we could be shown by God how to fight this war!

In Parshat Tetzave, we learn about the special
clothing that would be needed for Aharon and his sons, Nadav, Avihu, Elazar and
Itamar and the future Kohanim (Priests) that would come after them.

The items of clothing as well as the materials and
colors that were used- techelet (blue), argaman (purple) and tola’at hashani
(crimson) remind us of the clothing of royalty from Biblical times and beyond.

One item that specifically stands out is the Meil (Robe
of the Ephod) in Shmot 28:31:

Make the Meil (robe) of the Ephod (garment that
Aharon wore on top of the tunic and robe) completely out of techelet (blue
wool).

Techelet is extremely expensive as its dye comes
from the Chilazon, a snail which many scientists today believe is the murex
trunculus. To dye an entire robe with techelet would take a tremendous amount
of snails and cost a fortune.

Rashi emphasizes that the Meil did not have any
other kind of material aside from techelet mixed into it.

Rashbam explains that the Meil was specifically techelet
(like the strings of the tzizit) and not argaman or tola’at hashani (which are
not required to come from a specific snail) since we learn in the Talmud, Menachot
43b concerning the tzizit: The techelet is similar in color to the sea, and the
sea is similar to the sky and the sky is similar to the Throne of Glory.

In the Talmud, Menachot 44a, the rabbis taught that
the Chilazon’s body resembles the sea, its form resembles a fish, it emerges
once in seventy years and with its blood (mucus) one dyes wool techelet (sky
blue for tzizit). It is scarce and therefore it is expensive.

Both techelet and argaman continued to be the colors
of royalty. According to the Ptil Tekhelet timeline, Caesar (100 BCE-44 CE) and
Augustus (63 BCE-14 CE) restricted the use of dyes and Nero (37-68 CE) decreed
that only the emperor had the exclusive right to wear blue and purple. Under Constantine
(272-337 CE) the restrictions against using techelet were strictly enforced. An
edict in 383 CE by Gratian,Valentinian and Theodosius made the manufacture of
higher quality purple and blue a state monopoly.

We see from here that the respect for techelet went
beyond the Jewish religion. Techelet was a universal color of royalty and it
was therefore fitting that the Kohen Gadol (High Priest) would wear a Meil made
exclusively of techelet when he entered the restricted area.

May we merit to see the rebuilding of the Beit HaMikdash
(Temple) speedily in our days and the return of the service of the Kohanim in
their royal garments.

In Parshat Tetzave, there are almost
40 verses that deal with the clothing of the Kohen. As we read through the
articles of clothing that are mentioned (Shmot 28:4), a few words jump out at
us: “These are the garments that they shall make: a breastplate, an ephod, a
robe (meil), a checkered tunic (ktonet) a turban and a sash belt. Have them
make sacred garments for your brother Aharon, and for his sons to serve me as
kohanim.”   

The words “meil”, robe or coat and “ktonet”,
tunic or undercoat are familiar to us.

The word “kutnot” (plural for the word
ktonet) is first seen in Breisheet 3:21: “And Hashem, God made ‘kutnot ohr’, garments
of skin for Adam and his wife and He clothed them.” Even though Adam and Chava
sinned, God took care of them by lovingly making
them clothing and dressing them.

What was the original clothing made
out of?

Rashi quoting Breisheet Raba 20:12
states that they were garments as smooth as fingernails, cleaving to the skin.
Others say that they were made of material that comes from the skin like the
hair of hares (soft and warm).

In the Talmud, Sotah 14a, Rav and
Shmuel disagree as to the meaning of garments of skin. Rav says that they were
made of something that comes from the skin (according to Targum Yontan, snakeskin
which sheds off) and Shmuel says that they were something from which the skin
benefits (comfortable material like linen).

Notice that none of the opinions
brought here say that they wore leather as at that time animals were not yet
being killed for food or any other purposes.

The next time that we see someone
lovingly make a “ktonet” is Yaakov (Breisheet 37:3) “Now Yisrael loved Yosef
best of all his sons, for he was the child of his old age; and he made him a ‘ktonet
passim’, an ornamented tunic.”

Just as God lovingly made the “kutnot”
for Adam and Chava, so too did Yaakov lovingly make the “ktonet” for Yosef.

In the story of Shmuel (Shmuel Alef
2:19), we see his mother, Chana who prayed for a child and then selflessly
dedicated him to work in the Mishkan (Tabernacle) affectionately preparing a “meil”,
robe for him: “His mother would make him a small robe “meil” and bring it up to
him from year to year, when she came up with her husband to slaughter the
annual offering.”

According to Metzudat David, she
brought him a new “meil” each year since he was growing boy.

Radak points out that usually only
the adults who worked in the Mishkan would wear this type of robe. However,
since she loved him so much and since he was serving God she would bring the
robe up to Shilo for each holiday and then take it back home with her since it
was a robe that was not in use the rest of the year.

We see from here the love that Chana
put in to preparing and delivering the “meil”.

Today as well, people knit, sew,
crochet or buy clothing for their loved ones or for those in need. When we
lovingly give clothing as a gift, we are emulating God, the first tailor.

In memory of Tuvia Katz z”l who spread light
throughout Israel

Parshat Tetzave opens with
the mitzvah to kindle the ner tamid, the everlasting flame.

The act of lighting candles
has great significance in Judaism. We light candles to bring in Shabbat and
holidays as well as to end Shabbat.  We
light Chanuka candles to remember the rededication of the Beit Hamikdash. Memorial
candles are lit to remember those who passed away during shiva, yahrzeit and on
the eve of the holidays when Yizkor is recited.

How are we compared to
candles?

The Midrash, Shmot Rabba 36:3
explains: In Mishlei (Proverbs) 6:23 we read: “Ki ner mitzvah v’Torah ohr”, “For
the commandment is a candle and Torah is light”, meaning that whoever performs
a mitzvah has kindled a candle before God and revives his soul as it says in
Mislei 20:27, “Ner HaShem nishmat adam”, “The soul of man is the candle of God.”

Shmot Rabba continues, “For
the commandment is a candle and Torah is light” teaches us that man’s heart
frequently prompts him to perform a mitzvah, but the evil inclination inside of
him says: Why should you perform a good deed at the expense of your pocket?
Before you give to others, give to your children. But the good inclination says
to him: Give for a mitzvah as it says: “For the commandment is a candle.” Just
as the light of a candle remains undimmed, though myriads of wicks and flames
may be lit from it, he who gives for a worthy cause does not make a hole in his
pocket.

Nechama Leibowitz points out
that the light of the candle differs from all other material benefits in the
world which if man shares with his fellow, his portion decreases and his
fellow’s increases. The light of the candle, on the other hand, supplies light
to others without diminishing its own light in any way. If a good deed has been
performed- though it might have involved a loss of time and money- the doer has
not really lost. His neighbors and friends whether they benefit directly from
the good deed or bask in its light- all of them light their candle from his,
effecting a general increase in light.

Just as candles spread light,
we must strive to give of ourselves and help others as much as we can, serving
as an “ohr lagoyim”, a light unto the nations. 

Parshat Tetzaveh  is
focused on the Kohanim and describes how they were selected, what they wore and
how they were inaugurated.

What is not mentioned in Parshat Tetzaveh is Moshe’s name.
This is the only parsha of the last four books of the Torah that doesn’t
mention Moshe by name.

Cassuto points out that while Moshe’s name is not mentioned
at all in this parsha, Aharon’s name is mentioned seven times!

Nehama Leibowitz explains that this was an opportunity for
Aharon to get his chance to be in the limelight.

According to Midrashei HaTorah, the absence of Moshe’s name
shows how humble he was. Originally, Moshe was supposed to be the Kohen but
then God changed the plan and made Moshe the leader who would take B’nai
Yisrael out of Egypt.
At that point God made Aharon and his sons the Kohanim.

We learn this from the Talmud, Zevachim 102a: The question
of whether Moshe was a Kohen was disputed by the Tanaim as recorded in the following
Braita:

After God summoned Moshe at the “burning bush” to lead the
Jewish people out of Egypt, Moshe repeatedly begged to be relieved of the
mission until God became angry with him as it says in Shmot 4:14: “God
displayed anger (vayichar af HaShem) toward Moshe and said, ‘Is not
Aharon the Levi your brother? I know that he knows how to speak. Behold he is
setting out to meet you and when he sees you he will rejoice in his heart.’”

The Gemara continues, Every time “the burning of anger” is
mentioned in the Torah, a mark is mentioned in regard to it. But this burning
anger has no mark with regard to it.

Rabbi Shimon ben Yochai says: Actually in regard to this one
too a mark is mentioned as it is stated that God then said to Moshe: “Is not
Aharon the Levi your brother?” Why did God refer to Aharon as the Levi, wasn’t
he a Kohen?

God was really saying: “I said that you (Moshe) were to be
the Kohen and he (Aharon) was to be the Levi. Now that you have aroused my
anger, he (Aharon) shall be the Kohen and you (Moshe) shall be the Levi…

Some say: The Kehuna ceased only with Moshe’s descendents,
but Moshe himself was a Kohen all of his life. As it says in Divrei HaYamim
Alef, 23:14: “But as for Moshe, the man of God, his sons are reckoned among the
tribe of Levi.” This implies that only Mosh’s sons were Leviim while Moshe
himself was a Kohen. Tehillim 99:6 states: “Moshe and Aharon were among his
Kohanim and Shmuel among those who invoke His name.”

The fact that Moshe’s name is not mentioned in our parsha reminds
us that even if Moshe did serve as a Kohen in some capacity during his
lifetime, the Kehuna would not be passed down to his children.

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In Parshat Tetzave we are commanded to light the Ner Tamid, eternal light in the Mishkan (Tabernacle).

A question is asked in Vayikra Raba 31:7 why God commands us to have an eternal light. After all, God can create as much light as he wants to. God separated light and darkness when He created the world, He created the sun and He creates lightning. Why do we need to be involved?

Rabbi Shmuel ber Nachmani explains in the Gemara in Menachot 86b that the words “vayikchu elecha”, “bring for your self pure olive oil” mean that it is for your benefit as God does not need any light.

According to the Meshech Chochma, a person’s mind is only clear when it is light and we associate light with joy.

Light brings happiness.

Light can be compared to the Torah.

In Shmot Rabba 36:3 we learn that a person who does not study Torah is left to stumble in the dark while a person who studies Torah is able to see the light and does not stumble.

Even though we don’t have the Mishkan or Beit HaMikdash today, we do continue to follow this mitzvah by lighting a Ner Tamid (a lamp that is continuously on) in our synagogues.

May we all be blessed with opportunities to study Torah and may those who feel in the dark have the opportunity to come out and see the light.

Parshat Tetzaveh (Shmot 27:20) starts off with the words “You shall command B.nei Yisrael and have them bring you .shemen zayit zach., pure olive oil made from olives that were crushed for lighting, to keep the lamp (ner tamid) burning constantly.”

HaRav Yosef Potznovsky points out that the book of Yirmiyahu (Jeremiah) 11:16 compares the Jewish people to an olive tree- “God called your name .zayit ra.anan., a green olive tree fair with goodly fruit”.

Why did Yirmiyahu compare the Jewish people with the olive tree?

According to Midrash Raba, Tetzaveh 36, in the same way that oil does not mix with other liquids but rather remains on top, the Jewish people do not mix with the other nations.

Yalkut Shimoni (Mishlei 9) teaches that in the future (in the final redemption) all of the holidays will be annulled except for Purim.

HaRav Potznovsky explains the reason why Purim will endure forever. In the story of Purim we saw the essence and strength of the Jewish people. After Haman declared that he wanted to annihilate the Jewish people, the Jews stood their ground and did not try to convert in order to avoid Haman.s decree. On the other hand, at the end of the Purim story, we read (Ester 8:17) “And in every province and in every city wherever the kings commandments and his decree came, the Jews had joy and gladness a feast and a holiday. Many of the people of the land became Jews because the fear of the Jews fell upon them”. When the Jews were able to stand up for themselves and fight their enemies, many of the gentiles took it upon themselves to convert to Judaism. In one day, they left their gods and joined the Jewish people.

The holiday of Purim will remain in order to teach us that no matter what, the Jewish people will always remain separate in the same way that olive oil will not mix with water.

How wonderful is it in Israel where every Jewish child celebrates the holiday of Purim! How wonderful is it to go into Toys .R Us in Adar, not in October and find the store bursting at the seams with all of the latest costumes! How wonderful is it to be able to buy any Kosher wine or grape juice that you could possibly want in your local supermarket!

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The fact that we as humans wear clothing distinguishes us from the animal world. After Adam and Chava ate the forbidden fruit, (Breisheet 3:7) they sewed together a fig leaf to wear. In Breisheet 3:21, God made them garments of skin and clothed them (more durable and more modest!).

According to Benno Jacob (1862-1955), a Geman-Jewish Bible scholar quoted by Nechama Leibowitz:

Clothing is not merely a protection against cold or ornamentative. It constitutes the primary and necessary distinguishing mark of human society. In the moral consciousness of man it serves to set him higher than the beast. The status and glory of man are reflected in the character of his attire. Just to be clothed already lends dignity to man. The kohanim (priests) were given special garments (Parshat Tetzaveh – Shmot 28:2) “Lechavod u’letifaret”, for splendor and for beauty. The highest status that a mortal can attain is that of the Kohen Gadol on Yom Kippur. He is then clothed in white as a symbol of purity and light.

Ramban points out (Shmot 28:2) that the styles of clothing that the kohanim wore for their service- breastplate, ephod, robe, tunic of a box-like knit, a turban and a sash, as well as the materials that were used, gold, turquoise, purple and scarlet wool, and the linen were similar to what was worn by royalty. The clothing of the Kohanim enhanced the dignity and prestige of the wearer and his sacred office in the eyes of the people.

In Tehillim- Psalms 104:1 we read in reference to God “You are clothed in majesty”, Hod v’Hadar lavashta.

In the Proverb “Eshet Chayil”, Woman of Valor, we read the words “Shesh v’argaman levusha”, she wears linen and purple as well as “Oz v’hadar levusha”, strength and majesty are her raiment. In these words we see that her outward dress is like royalty, like the Kohanim and even Godly. However, it is not what she is wearing on the outside; rather it is her true character on the inside that counts. We find this towards the end of the Proverb “sheker hachen v’hevel hayofi, isha yirat HaShem hee tithalal”, False is grace and vain is beauty, a God fearing woman-she should be praised.

So go to Bloomingdales and buy yourself that great new outfit but remember- in the end it’s what is on the inside that really counts.