Exodus T'tzaveh

T’tzaveh
Exodus 27:20 − 30:10

I. Summary

A. T’tzaveh = (You shall further) “instruct” (the Israelites to bring you clear oil …)

B. God tells Moses (though Moses is not named in this parasha) to have Israelites bring to Moses “clear oil of beaten olives” (the most expensive and labor intensive kind of oil) for the ner tamid, "a constantly burning light," above the sanctuary. (27:20-21) Command repeated verbatim in Lev. 24:2-3.

C. God tells Moses to have Aaron (why Aaron?) and his sons (by virtue of priesthood being hereditary), Nadab, Abihu, Eleazar, and Ithamar, serve God as priests. God instructs Moses to have special clothes made for Aaron (made up of seven items: 1) breastpiece containing Urim and Thummim, 2) ephod, 3) robe, 4) fringed tunic, 5) headdress, 6) sash and 7) frontlet on a cord of blue to be on Aaron’s forehead at all times (related to tefillin). God tells Moses to make linen breeches (underwear) for Aaron and his sons to wear when carrying out priestly functions. (28:1-43)

D. God instructs Moses on how to consecrate (make sacred) and ordain (officially invest) Aaron and his sons as priests ... process involves preparatory washing, robing with vestments, anointing of priests with holy oil and three sacrifices (including putting of blood from sacrifice on priest’s earlobe, thumb and toe). God tells Moses that God will meet with Israelites at Tabernacle after ordination process in order to consecrate Aaron and his sons. (29:1-46)

E. God tells Moses to make an altar and gives Moses specifics on how to build it (reminiscent of God providing construction specifics for construction of Tabernacle). God tells Moses to place the altar in the Tabernacle and provides Moses with instructions for Aaron’s use of altar. (30:1-10)

II. Commentary (Plaut, various websites and prior Hevreh discussions)

A. Omission of Moses’ name - Moses’ name appears in every parasha after Genesis except T’tzaveh (compare to 1) Moses’ physical absence from Israelites when Moses on Mount Sinai when Israelites create golden calf, 2) omission of Moses’ name from Passover Haggadah, 3) omission of God’s name in Purim megillah). Three explanations for omission of Moses’ name (all suggesting need for humility): 1) God is unable to forgive Moses for golden calf (reinforced by Moses requesting removal … “if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!” … Ex. 32:32). 2) Traditional date of Moses’ death, the seventh of Adar, always occurs during the reading of T’tzaveh so, in order to prevent individuals from focusing so intently on Moses that they begin to worship him, Moses’ name is omitted from this Torah portion. 3) Moses steps aside and lets Aaron and the role of the High Priest be the focus of attention. Contra, Moses IS mentioned though by reference only … “You shall further instruct the Israelites”. (Ex. 27:20)

B. Urim and Thummim – No specific description (called simply “instrument of decision” at 28:30 … but they may have been stones). Used to determine God’s will (this being one of priests’ most important functions). Oracular devices held close to one’s heart, they push one to decide, creating space for “right” decisions to surface. Could represent Moses and Aaron (who got along v. sibling issues with Cain/Abel, Jacob/Esau, Joseph/his brothers), i.e. coming together to recognize God’s words through correct decisions.

C. God’s appointment of Aaron as High Priest – Moses is reluctant to give up his desire to be the High Priest. However, he is challenged to see that his power and importance do not depend solely on what he himself has successfully accomplished but also on what he has enabled others to accomplish.

D. Meaning of the ner tamid – At least three:1) Role of Israelites - As the Israelites passed by the Ark of the Covenant, the eternal light was there to remind them of their role in the world as proclaimers of peace amongst the nations (Israelites are told that they are to be "a light unto the nations" … Isaiah 42:6; 49:6). 2) Mitzvot - Reminds Jews of the mitzvoth in that each time a person performs a mitzvah, that act serves to brighten the world. "The mitzvah is a lamp and the teaching is light." (Proverbs 6:23). 3) Sacred space - Used to sanctify space as sacred space.

E. Significance of rules governing ner tamid – There are three rules in parasha: 1) Israelites are to provide pure olive oil for the light. (Ex. 27:20) Significance to us: if we want that little light to keep on burning, it is everyone's responsibility to provide the oil, the fuel that it needs meaning everyone's contribution is important, no matter how great or small). 2) Those who work in the Temple are to set up the light in the right place and keep it burning "from evening to morning." (Ex. 27:21) Significance to us: we need to arrange our priorities as evidenced by kindling the light in the right places and raising it in significance and importance above more common concerns. 3) Rule of ner tamid is established for all time in the House of Israel. (Ex. 27:21) Significance to us: we mustn't become so localized in our Jewish concerns that we lose our perspective and effectiveness.

F. Ordination rite re: earlobe, thumb and toe – 1) Earlobe = purity of every word, 2) thumb on hand = symbol of actions and 3) toe on foot = way person walks thru life.

G. Timing re: golden calf - Irony of having Tabernacle and priests in place right before golden calf (next parasha). Suggests possibility that Tabernacle and ordination of priests were premature, i.e. Israelites went through the motions of constructing Tabernacle and priestly dress but did not really buy into it and were not ready for the commitment to heed God’s commands. Perhaps the specifics of how to (re)connect with God are in place before the NEED to do so, i.e. the idolatry of the golden calf. Assuming God knows what humans will do (reconciles free will with God being "in control"?), does God provide Tabernacle and priests because God knows Israelites will need a path to redemption from Golden Calf? Points to God thinking ahead and laying groundwork. Alternate explanation = there is no before and after in Torah so Tabernacle construction and priestly ordination really did follow golden calf incident.

H. Parallels with light from ner tamid – 1) Extended light re: Chanukah, 2) light of God re: burning bush, 3) pillar of fire as Israelites leave Egypt and 4) Moses’ face glowing when he comes down from mountain.

I. Priestly clothes: need to temper both adornment and dignity - "Make sacral vestments . . . for dignity and adornment"(28:2). The purpose of the High Priest’s clothing is described to be “for honor and for beauty”. Clothing indicates our status and the groups with whom we identify and the delicate balance between belonging and individual uniqueness. Adornment (clothes so ornate that priest might well have felt an overblown sense of self-importance) is balanced by the need for clothing ourselves in dignity. On the other hand, wearing clothes with dignity (importance and weightiness) is not about self-aggrandizement, but rather service, humility and a reminder of purpose. Further, vestments were made by Moses rather than by artisans. Moses was to instruct priests in the improvement of their souls and their characters so that their inner selves should be clothed in majesty and splendor”. Suggests that we become holy by paying attention to the way we conduct our lives, including paying attention to something as seemingly insignificant as what we wear. We become holy by paying attention to how our external self reflects our internal intentions.

J. Church v. State – Moses is the giver of the Law whereas Aaron and his sons and descendents are the Priestly class. The two are separate and distinct. However, since Moses has attained a higher spiritual elevation than Aaron and is closer to God, Moses’ role is the more important. This implies that keeping and perpetuating the (written and oral) law is far more important than the role of the Priestly class and Temple ritual and sacrificial practices. If Judaism were all about Temple services and sacrifice, it would have died with the destruction of the 2nd Temple. Instead, the destruction of the 2nd Temple gave rise to Rabbinic Judaism – the Rabbinical Community became the vehicle for transmitting the Law to the Jewish people, as Moses did in his time. Note parallel with current conflict between secular and religious wings in Israeli politics and culture.


(Revised 2/24/10)