Exo. 27 : 20 - 30 : 10 Tetzaveh “You are to order”
Feb 15, 2005 22:40:04 GMT -8
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Post by R' Y'hoshua Moshe on Feb 15, 2005 22:40:04 GMT -8
The following is this week's reading commenatry by Rabbi Yaakov benYosef. Enjoy!....
Tetzaveh “You are to order” - Shemot (Exodus) 27:20- 30:10
10 Adar 1 5765 – Feb. 19, 2005
HaShem led Yisrael out of Egypt to worship Him. However before Yisrael could worship HaShem, He needed to teach them the type of worship that was acceptable. As a result, Yisrael was required to learn the appropriate precepts and ordinances required to enter HaShem’s presence. As a constant reminder of acceptable worship, HaShem made every aspect of the tabernacle a symbolic representation of the type of worship that was acceptable to Him. Even the clothing of the High Priest was a reminder. In Tetzaveh, the description of the High Priest’s clothing gives us insight into the major aspects HaShem wants incorporated into our worship. These are remembrance, judgment, intercession, and holiness.
Remembering the covenant is the first topic represented by the clothing of the High Priest. Shemot 28:9-10 states “you shall take two onyx stones, and grave on them the names of the children of Israel: Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.” In the passage we can see that HaShem commanded the clothing of the High Priest to include two onyx stones engraved with the names of the children of Yisrael. Each stone was engraved with six of the names of Yisrael’s sons, in the order of birth. The stones were then set in gold settings and attached to the shoulder straps of the ephod. Therefore, when HaShem spoke from above the ark of testimony, the names of the twelve natural sons of Yisrael were presented to Him as a remembrance. As a result, the two onyx stones became a permanent reminder of the covenant HaShem made with the children of Yaakov.
Judgment is the second aspect of worship represented by the clothing of the High Priest. Shemot 28:15 states “you shall make the breastplate of judgment with cunning work; after the work of the ephod thou shall make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shall thou make it.” As we can see, part of the High Priests attire was to include a breastplate of judgment with settings for twelve precious stones. Shemot 28:21 states “the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.” It is clear that the stones placed in the breastplate of judgment were engraved with the names according to the tribes. This is significantly different from the engravings on the two onyx stones of the ephod. The twelve natural sons born to Yisrael are not the same as the twelve tribes of Yisrael. B’resheet 48:5 states Yisrael adopted Yosef’s sons Efrayim and M’nasheh. And B’Midbar 18:23 states that Levi’s descendants were appointed to be caretakers of the tabernacle, and not to have an inheritance in the land. The descendants of Levi were not a tribe that could possess a portion of the land. Therefore, the breastplate would have been engraved according to the twelve tribes, which are Reuben, Simeon, Judah, Dan, Zevulun, Gad, Asher, Issachar, Naphtali, Efrayim, M’nasheh, and Binyamin. As a result, the adopted sons Efrayim and M’nasheh appeared on the breastplate of judgment and not on the onyx stones of the ephod. Efrayim and M’nasheh were not born when the covenant between HaShem and Yisrael was instituted. However, at the construction of the tabernacle Efrayim and M’nasheh were part of the covenant. Even though they were adopted, they were subject to the same judgment of HaShem. Therefore, when worshiping we must remember that HaShem’s judgment is just and the native as well as the natural branches are subject to the same consequences.
Intercession is the third aspect represented by the clothing of the High Priest. Shemot 28:30 states “you shall put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goes in before the LORD: Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.” To intercede between HaShem and the tribes of Yisrael, the High Priest was required to wear the Urim (oo-reem), and the Thummim (toom-meem). Both the Urim and the Thummim were to be placed in the breastplate of judgment and worn over the heart of the High Priest. The Urim, which translates lights, was the light of HaShem. The Thummim, which translates as perfection or completion, was the perfect nature of HaShem. The Urim and the Thummim were placed over the High Priest’s heart so that the High Priest would continually bear the judgment of Yisrael while in the presence of HaShem. The High Priest was constantly presenting the light and perfection of HaShem in the midst of judgment. Therefore, when entering into worship we must also continually remember the judgment to come, and represent HaShem’s light and perfection in the world.
The final aspect represented by the High Priest’s clothing is holiness. Shemot 28:36 states “you shall make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.” As part of the High Priest’s clothing “Holiness to the Lord” was on the crown to remind the High Priest that he was a steward of the holy gifts presented to HaShem. As part of the High Priests stewardship, he carried the weight of the iniquities of the holy gifts that the children of Yisrael presented to HaShem. The High Priest’s duty was to transform the iniquity of the gifts into gifts that were “Holy to the Lord”. As we are all considered priests, it is our duty to transform unacceptable offerings into holy and acceptable worship.
The reason that HaShem led the children of Yisrael out of Egypt was so they could worship him. The reason HaShem calls us today is so that we may worship Him. However, HaShem is very specific in the methods of worship that are acceptable to Him. As a result, believers must be trained in the appropriate way to worship. Throughout the HaShem explains the way that He desires to be worshiped. HaShem even constructed the tabernacle as a training tool to teach Yisrael how to worship. Therefore, even the clothing of the High Priest can give us insights into acceptable worship, and teach us the importance of remembrance, judgment, intercession, and holiness in our own worship.
By Rabbi Yaakov benYosef – ABOUT-.org
Tetzaveh “You are to order” - Shemot (Exodus) 27:20- 30:10
10 Adar 1 5765 – Feb. 19, 2005
HaShem led Yisrael out of Egypt to worship Him. However before Yisrael could worship HaShem, He needed to teach them the type of worship that was acceptable. As a result, Yisrael was required to learn the appropriate precepts and ordinances required to enter HaShem’s presence. As a constant reminder of acceptable worship, HaShem made every aspect of the tabernacle a symbolic representation of the type of worship that was acceptable to Him. Even the clothing of the High Priest was a reminder. In Tetzaveh, the description of the High Priest’s clothing gives us insight into the major aspects HaShem wants incorporated into our worship. These are remembrance, judgment, intercession, and holiness.
Remembering the covenant is the first topic represented by the clothing of the High Priest. Shemot 28:9-10 states “you shall take two onyx stones, and grave on them the names of the children of Israel: Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.” In the passage we can see that HaShem commanded the clothing of the High Priest to include two onyx stones engraved with the names of the children of Yisrael. Each stone was engraved with six of the names of Yisrael’s sons, in the order of birth. The stones were then set in gold settings and attached to the shoulder straps of the ephod. Therefore, when HaShem spoke from above the ark of testimony, the names of the twelve natural sons of Yisrael were presented to Him as a remembrance. As a result, the two onyx stones became a permanent reminder of the covenant HaShem made with the children of Yaakov.
Judgment is the second aspect of worship represented by the clothing of the High Priest. Shemot 28:15 states “you shall make the breastplate of judgment with cunning work; after the work of the ephod thou shall make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shall thou make it.” As we can see, part of the High Priests attire was to include a breastplate of judgment with settings for twelve precious stones. Shemot 28:21 states “the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.” It is clear that the stones placed in the breastplate of judgment were engraved with the names according to the tribes. This is significantly different from the engravings on the two onyx stones of the ephod. The twelve natural sons born to Yisrael are not the same as the twelve tribes of Yisrael. B’resheet 48:5 states Yisrael adopted Yosef’s sons Efrayim and M’nasheh. And B’Midbar 18:23 states that Levi’s descendants were appointed to be caretakers of the tabernacle, and not to have an inheritance in the land. The descendants of Levi were not a tribe that could possess a portion of the land. Therefore, the breastplate would have been engraved according to the twelve tribes, which are Reuben, Simeon, Judah, Dan, Zevulun, Gad, Asher, Issachar, Naphtali, Efrayim, M’nasheh, and Binyamin. As a result, the adopted sons Efrayim and M’nasheh appeared on the breastplate of judgment and not on the onyx stones of the ephod. Efrayim and M’nasheh were not born when the covenant between HaShem and Yisrael was instituted. However, at the construction of the tabernacle Efrayim and M’nasheh were part of the covenant. Even though they were adopted, they were subject to the same judgment of HaShem. Therefore, when worshiping we must remember that HaShem’s judgment is just and the native as well as the natural branches are subject to the same consequences.
Intercession is the third aspect represented by the clothing of the High Priest. Shemot 28:30 states “you shall put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goes in before the LORD: Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.” To intercede between HaShem and the tribes of Yisrael, the High Priest was required to wear the Urim (oo-reem), and the Thummim (toom-meem). Both the Urim and the Thummim were to be placed in the breastplate of judgment and worn over the heart of the High Priest. The Urim, which translates lights, was the light of HaShem. The Thummim, which translates as perfection or completion, was the perfect nature of HaShem. The Urim and the Thummim were placed over the High Priest’s heart so that the High Priest would continually bear the judgment of Yisrael while in the presence of HaShem. The High Priest was constantly presenting the light and perfection of HaShem in the midst of judgment. Therefore, when entering into worship we must also continually remember the judgment to come, and represent HaShem’s light and perfection in the world.
The final aspect represented by the High Priest’s clothing is holiness. Shemot 28:36 states “you shall make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.” As part of the High Priest’s clothing “Holiness to the Lord” was on the crown to remind the High Priest that he was a steward of the holy gifts presented to HaShem. As part of the High Priests stewardship, he carried the weight of the iniquities of the holy gifts that the children of Yisrael presented to HaShem. The High Priest’s duty was to transform the iniquity of the gifts into gifts that were “Holy to the Lord”. As we are all considered priests, it is our duty to transform unacceptable offerings into holy and acceptable worship.
The reason that HaShem led the children of Yisrael out of Egypt was so they could worship him. The reason HaShem calls us today is so that we may worship Him. However, HaShem is very specific in the methods of worship that are acceptable to Him. As a result, believers must be trained in the appropriate way to worship. Throughout the HaShem explains the way that He desires to be worshiped. HaShem even constructed the tabernacle as a training tool to teach Yisrael how to worship. Therefore, even the clothing of the High Priest can give us insights into acceptable worship, and teach us the importance of remembrance, judgment, intercession, and holiness in our own worship.
By Rabbi Yaakov benYosef – ABOUT-.org