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Tetzave 5760

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For a change, I will not be writing this week. We present to you instead, a shiur which originally was sent by the Gush VBM (a worthwhile site for all “surfers” to know). It was written by a friend of mind who teaches at Matan in Jerusalem. It is a great article because it manages to draw out the focal details from the verbose parsha regarding the clothes of the Kohanim. At the same time, the article succeeds in talking not about detail but rather the overall thrust of the parsha as a whole.

Enjoy.

Rav Alex

PARASHAT TETZAVEH

by HaRav Chanoch Waxman

by kind permission of theYeshivat Har Etzion VIRTUAL BEIT MIDRASH (VBM)

     Shortly  after the beginning of this week’s parasha,

Parashat Tetzave, the Torah turns from the topic  of  the

structure  of the mishkan, the central motif in  Parashat

Teruma, to the topic of the mishkan’s staff, the priests.

Moshe   is  instructed  (Shemot  28:1-5)  regarding   the

selection  of  the priests, the manufacture  of  garments

“for  honor  and  beauty” (“le-kavod  u-letiferet”),  the

identity  of  the manufacturer and finally  the  specific

garments  to  be  manufactured. Strikingly,  rather  than

detailing  the  role and function of the priests  in  the

mishkan,  a topic that surfaces at the very beginning  of

Parashat   Tetzaveh  (27:20-21)  in   a   short   section

describing the kindling of the menora, the Torah  focuses

solely  on  the priests’ attire. In fact, all forty-three

verses of chapter 28 consist of a detailed description of

the  garments. While outfitting the priests in  honorable

and  beautiful garments is clearly important in order  to

enhance  the  status  of  the sanctuary  and  the  public

perception of the priests (Ramban, 28:2), one wonders why

the Torah describes the garments in such great detail and

at such length.

     The structure of chapter 28 constitutes an important

tool for sharpening our formulation of the problem. After

the  brief introductory section (1-5) outlining  the  for

whom  and  by whom, what clothes and what materials,  the

Torah focuses almost exclusively on a handful of garments

worn  by  the High Priest alone. If we follow the setumot

and  petuchot, the traditional divisions of the text, the

breakdown goes as follows:

  1. 1-5: the introduction as described above;
  2. 6-12: the instructions for the ephod;

iii. 13-14: the instructions for the “mishbetzot  zahav”

    (gold frames) and “sharsharot zahav” (gold chains), by

    whose means the “choshen” (breastplate) is to be fastened

    to the shoulder pieces of the ephod (28:25);

  1. 15-30–  the  design  of  the  “choshen  mishpat”

    (breastplate of judgement) and the instructions for its

    attachment to the ephod;

  1. 31-35  – the instructions for the “me’il ha-ephod”

    (robe of the ephod) and its decoration;

  1. 36-43– the instructions for the remainder of  the

    garments including: a) the “tzitz,” the plate on the High

    Priest’s forehead (36-38), b) the tunic, hat and belt of

    the High Priest (39), c) the tunics, hats and belts of

    the standard priests, and finally d) the pants of all of

    the priests and the command to dress them (40-43).

     As  mentioned  above, the Torah concentrates  almost

exclusively on the four garments that are unique  to  the

High Priest. Sections ii, iii, and iv, a sum total twenty-

four  verses,  describe the “ephod-choshen”  system  (see

28:28), while section v centers on the “me’il” (robe)  of

the  High Priest. Finally, even the last segment, section

vi,  opens  with a detailing of the tzitz before  briefly

sketching  the garments worn both by the High Priest  and

by   the   standard  priests.  Therefore,   rather   than

investigating the general question of the significance of

the  priests’  attire,  we must  focus  on  the  specific

question  of  the meaning, function and  purpose  of  the

garments unique to the High Priest.

                           II

      One  of  the  general  themes  discernible  in  the

description of the High Priest’s clothes may be  glimpsed

by   focusing  on  the  last  of  the  specific  garments

mentioned, the tzitz. After commanding the inscription of

the  words “Kodesh la-Shem” (Holy unto the Lord)  on  the

tzitz  and  detailing its fastening onto the forehead  of

the High Priest, the Torah states (28:38),

   “And  Aharon shall bear (‘nasa’) the iniquity (‘avon’)

   of  the  holy  things  that  the  Children  of  Israel

   consecrate…  and  it shall win acceptance  for  them

   before the Lord.”

While  a  term based upon the stems “nsa” and  “avn”  can

sometimes  mean  “bear the iniquity” in a negative  sense

(see  Vayikra  5:1),  most  often  such  a  term  carries

connotations  of  “carrying the sin”  for  another,  i.e.

removing  the sin and achieving forgiveness. For example,

God  is  described  in the Thirteen Attributes  of  Mercy

(Shemot  34:7) as “noseh avon,” meaning “forgiving  sin.”

The primary role of the tzitz appears to be atonement. By

symbolizing  the  process  of consecration  to  God,  the

inscription  of  “Holy unto the Lord” achieves  atonement

for,  and  repairs the errors that take place during  the

process  of  sanctification  and  consecration.  In   the

formulation  of the text, this message “wins  acceptance”

for   the  less-than-perfect  people  and  their   flawed

offerings (see Rashi, 28:38).

      The  motif  of  atonement is also apparent  in  the

instructions  for the “ephod-choshen” system.  The  Torah

informs  us that Aharon will carry (“ve-nasa”) the  names

of  the  tribes  of  the Children of  Israel,  which  are

inscribed on the stones set into the choshen, “le-zikaron

lifnei  Hashem tamid,” “for remembrance before  the  Lord

continually” (28:29). Similarly, in the very next  verse,

after  commanding  the insertion of the  “urim  ve-tumim”

into the choshen, the Torah states that Aharon will carry

(“ve-nasa”)  the  judgement of  the  Children  of  Israel

“lifnei  Hashem tamid,” before the Lord continually.  All

of  this  echoes  the  statement  a  few  verses  earlier

regarding the ephod (28:11-12). Aharon had been commanded

to carry (“ve-nasa”) the “avnei shoham” engraved with the

names  of the tribes of Israel on the shoulder straps  of

the  ephod  as  a remembrance (zikaron) before  the  Lord

(lifnei  Hashem).   As pointed out previously,  the  term

“nasa” (bearing) often carries connotations of atonement.

Likewise, the conjoining of “zikaron” and “lifnei Hashem”

sounds a nearly identical note. In Bemidbar 10:9-10,  God

commands  the  sounding of the chatzotzrot (trumpets)  in

both  times of war and trouble, and on holidays.  In  the

case  of  war,  the  purpose is to  be  remembered  (“ve-

nizkartem”) before God (“lifnei Hashem”) and to be saved.

In  the case of holidays, the purpose is to be remembered

by  God (“ve-hayu le-zikaron lifnei Hashem”) and to  have

the  holiday  offerings accepted. A  “remembrance  before

God”  activates God’s mercy and action on behalf  of  the

Children of Israel.

      In addition to the fact that the terminology of the

text  carries connotations of God’s mercy and forgiveness

(and  hence atonement), the choice of materials  used  to

craft   the   “ephod-choshen”   also   strengthens   this

impression.  The centerpiece of the choshen  consists  of

four rows of precious stones, twelve altogether, with the

name  of  one  of the tribes of Israel engraved  on  each

individual stone. Each stone is framed in a gold  setting

(17-21). Interestingly enough, in Sefer Yechezkel (28:12-

13)  the  prophet  develops  a strikingly  similar  image

involving  nine  of  the twelve stones  utilized  in  the

choshen. Yechezkel laments:

     You were the seal of perfection,

     Full of wisdom and flawless beauty.

     You were in Eden, the garden of God;

     Every precious stone was your adornment:

     Carnelian, chrysolite, and amethyst;

     Beryl, lapis lazuli, and jasper;

     Sapphire, turquoise, and emerald;

     And gold beauwrought for you.

     Yechezkel informs the sinner that once he  had  been

the  perfect work of a divine craftsman. Once he had been

adorned  with precious stones and gold. Once he had  been

in  Eden.  Once  he  had existed in a pure  state  before

having sinned.

      Sefer Bereishit (2:11) confirms the linkage of  the

central  materials of the ephod-choshen to Eden.  One  of

the four rivers that emerge from Eden, “Pishon,” leads to

the  land  of  “Chavila,” the place of  gold  and  shoham

stones.  These are some of the exact materials  collected

for and utilized in the construction of tephod-choshen in

Sefer  Shemot (Shemot 25:7, 28:6,9-11,13-27). Apparently,

the engraving of the names of the tribes of Israel on the

precious stones of Eden (28:9-11,17-21) and their framing

in a golden setting (28:11,13-14,20, 22,24) constitutes a

symbolic  reenactment of an Eden-like  state  –  a  state

where  man  was  still the perfect  work  of  the  divine

Craftsman; a time when man deserved adornment with jewels

and  gold;  a pure state when man had not yet sinned.  By

carrying  the  names of the tribes of Israel  before  God

adorned  with the setting of Eden, the High Priest  finds

favor  for  Israel in the eyes of God and achieves  mercy

and atonement.

      While  the  text explicitly states which  sins  the

tzitz  atones  for  (28:38),  the  Torah  makes  no  such

explicit  declaration in the case of  the  ephod-choshen.

What, then, does the ephod-choshen atone for? The key may

lie  in the phrase “choshen mishpat,” the proper name  of

the  choshen.  Normally,  this  term  is  translated   as

“breastplate  of  judgement,” a  translation  reached  by

following  the  standard meaning  of  “mishpat.”  Perhaps

atonement  is  necessary  for the  Children  of  Israel’s

errors   in   keeping  the  “mishpatim,”  the  judgements

commanded by God in Parashat Mishpatim (see Shemot 21:1).

     Alternatively,  perhaps atonement is  necessary  for

errors  in  justice,  the  process  of  mishpat,  whereby

divinely  ordained  norms are applied to  human  reality.

Yitro  had  already  advised Moshe that  the  process  of

justice  was too heavy for him to bear alone and that  he

required others to help him carry (“ve-nasu”) the  burden

of  teaching and applying the laws of God (Shemot  18:14-

16,22-23).  In fact, Yitro apprehended only part  of  the

problem. The burden of properly applying the laws of  God

is  too heavy for any human or group of humans. The  very

act  of  mishpat, teaching and applying the  transcendent

Torah  to  mundane  human reality, is inevitably  fraught

with  difficulty and error and requires atonement. Aharon

therefore  carries this burden of “mishpat” and  achieves

divine favor and atonement (see Rashi, 28:15).

       In   contrast  to  the  standard  translation   of

“judgement” and the resulting translation of “breastplate

of judgement,” the term “mishpat” can also be interpreted

as  “decision,” yielding a translation of “breastplate of

decision.”  As Rashbam points out (28:15),  the  sections

that  describe  the ephod-choshen system close  with  the

command to insert the urim ve-tumim into the choshen. The

mysterious  urim  ve-tumim constitute a type  of  oracle,

some  sort of decision-making device (see Rashi, Ibn Ezra

and I Shemuel 28:5-7). The first conversation between God

and  Moshe  concerning Moshe’s death  and  the  impending

transfer  of leadership testifies to this interpretation.

God informs Moshe that national decisions will be made in

a   slightly  different  fashion  after  Moshe’s   death.

Yehoshua will lead with the assistance of Elazar the High

Priest  and  will  consult  the “mishpat  ha-urim  lifnei

Hashem,”  “the  decision of the  urim  before  the  Lord”

(Bemidbar 27:21). By this means, through the intermediary

of  the High Priest and urim ve-tumim, decisions will  be

made about war and other matters of national importance.

       On   this  interpretation,  the  “breastplate   of

decision”  of  the ephod-choshen system  constitutes  the

point of interaction between God and Israel on matters of

national  importance and survival. When the  High  Priest

and leader request guidance from God, it is attempted  in

a   context  that  displays  the  names  of  the   tribes

prominently, that sets them in Eden and adorns them  with

the  purity of Eden. The ephod-choshen attempts to arouse

the mercy of God, and to achieve atonement for Israel  in

preparation for receiving guidance from God.

      The  theme  of atonement surfaces not only  in  the

specific  passages  that describe the  tzitz  and  ephod-

choshen  but also in the interaction and joint  symbolism

of  the  three pieces of apparel. Rashbam (28:36)  claims

that  the  tzitz  and its inscription of “Holy  unto  the

Lord”  achieve atonement by virtue of their  relation  to

the  engraving of the names of the tribes  of  Israel  at

other  points  on the High Priest’s body.  This  requires

some explication.

     As  mentioned previously, the names of the tribes of

Israel are engraved on the stones of the choshen,  to  be

located  at the High Priest’s heart (28:29). The  choshen

is   then  fastened  tightly  to  the  “kitfei  ha-ephod”

(shoulder  straps of the ephod) by means of golden  rings

and  chains (28:22-28). These shoulder straps once  again

carry the names of the tribes of Israel, engraved on  the

shoham-stones  located  at the  top  of  the  straps,  on

Aharon’s shoulders (28:9-12). The final engraving  occurs

near  the  highest point on the body of the High  Priest,

his  forehead. Here God commands Moshe to engrave not the

names of Israel, but the formula of “Holy unto the Lord.”

This  inscription constitutes the peak of a pyramid  that

begins at the heart of the High Priest. The names of  the

tribes  of  Israel merge upwards into the declaration  of

“Holy unto the Lord,” thereby elevating, sanctifying  and

consecrating  the tribes of Israel to God. By  virtue  of

this  elevation, the High Priest achieves  atonement  for

the Children of Israel. In sum, when the High Priest dons

his  garments  and serves before God, he  transforms  his

very body into a device for achieving sanctification  and

atonement for the Children of Israel.

                           III

      The  interpretation  of the High  Priest’s  clothes

propounded until this point, i.e. that they are a  device

for  achieving  atonement,  should  go  a  long  way   to

explaining  the  length and detail the Torah  devotes  to

their  design. Atonement constitutes one of  the  central

purposes of the mishkan and the High Priest (see  Vayikra

16:15-18).  In  addition, this interpretation  fits  well

with  the structure of the middle portion of the book  of

Shemot.

     From the beginning of chapter 25 through the end  of

chapter  30, the Torah relates the command to  build  the

mishkan,  detailing its design and listing the  necessary

materials and personnel. The order runs as follows:

  1. 25:1-9 – the command to construct the mishkan and to

     collect materials;

  1. 25:10-22 – the ark;

iii.  25:23-30 – the table;

  1. 25:31-40 – the menora;
  2. 26:1-30 – the curtains and pillars of the mishkan;
  3. 26:31-37 – the inner curtain;

vii.  27:1-8 – the altar;

viii. 27:9-19  –  the  external  courtyard  and  its

     curtains and pillars;

  1. 27:20-21  –  the command to collect  olive  oil  and

     kindle the menora;

  1. 28:1-43  –  the  command to designate  priests,  and

     details of the manufacture of their clothes;

  1. 29:1-37 – the induction ceremony for the priests and

     the first operation of the mishkan;

xii. 29:38-46 – the command of daily sacrifices  and  the

     description of God’s meeting with Israel at the mishkan;

xiii. 30:1-10 – the golden incense altar;

xiv. 30:11-15   –  the  collection  of  money   for   the

     maintenance of the mishkan;

  1. 30:17-21  – the lather utilized by the priests  when

     they enter the sanctuary;

xvi. 30:22-33  –  the  command to manufacture  “anointing

      oil” to sanctify the priests and vessels;

xvii. 30:34-38  –  the  command to  manufacture  the

      incense.

At  first glance, the order of the parshiot  appears

strange.  Sections i through viii, the corpus of Parashat

Teruma, concern themselves with the physical structure of

the  mishkan and its vessels. Sections ix and on seem  to

represent  a  change in theme. From this  point  on,  the

priests and matters related to the priests constitute the

central  motif. However, this presents many difficulties.

For  example, why is the kindling of the menora mentioned

first  before the selection of the priests? Why  are  the

“golden  incense altar” and the “lather”  (sections  xiii

and  xv respectively) mentioned in the segment pertaining

to  priests as opposed to in the segment delineating  the

vessels of the mishkan, Parashat Teruma?

      In  fact,  the  turn at the beginning  of  Parashat

Tetzaveh,  delineated  as section  ix  above,  should  be

viewed  not  as a switch to the general topic of  priests

and  matters related to the priests, but as a  move  from

structure to operation. Sections ix through xvii begin to

outline  the critical operations of the mishkan  and  the

materials  and  objects necessary for  those  operations.

Consequently,  the segment opens with the daily  kindling

of  the  menora, a critical daily operation. This  theory

also  the placement of the sections detailing the  lather

and  golden  incense altar. Their primary purpose  is  to

play  a  role  in  certain daily operations  the  priests

perform  in  the  mishkan (30:7-8 and 30:19-21),  not  to

constitute part of the physical structure of the mishkan,

the  tabernacle and house of God. Consequently, they  are

mentioned  in  the  operations section,  rather  than  in

Parashat Teruma.

      This  brings us full circle to the garments of  the

High   Priest.  Just  as  the  kindling  of  the   menora

constitutes a crucial operation of the mishkan,  so  too,

atonement constitutes a crucial operation of the mishkan.

In  fact,  the  very first vessel mentioned  in  Parashat

Teruma,  the ark, is covered by the “kaporet,” the  place

where  the High Priest sprinkles blood in order to  atone

(“le-khaper”) for the sins of the nation (Vayikra  16:14-

17).  In a similar vein, the operations section (Parashat

Tetzaveh  and on) dwells extensively on the  garments  of

the  High Priest, clothes that are critical for the daily

kapara operation of the mishkan.

                           IV

      Let us turn our attention to another aspect of  the

High  Priest’s garments. Like the theme of atonement,  it

is  intertwined with the multiple inscriptions present in

the High Priest’s apparel. If we follow the chronological

order of the text, the first of these is the engraving of

the  names  of  the tribes of Israel on the avnei  shoham

that Aharon carries on his shoulders (“al shtei ketefav,”

28:11-12).  The second is the engraving of the  names  of

each  tribe on the stones of the choshen. Aharon  carries

these   on  his  heart  (“al  libo,”  28:29).  The  third

inscription  is  the  formula of “Holy  unto  the  Lord,”

engraved  on the tzitz, which Aharon bears on  his  upper

forehead  right beneath his hat (28:37-38). One  wonders:

what is the significance of these particular locations?

      In fact, one of these locations constitutes a place

where  matters  of great importance are  kept.  In  Sefer

Bemidbar, when Moshe divides the oxen and wagons  donated

by  the  princes amongst the Levites for the  purpose  of

transporting    the   mishkan,   Moshe   refrains    from

distributing  to  the Levites descended from  Kehat.  The

text explains (Bemidbar 7:9):

   “To  the sons of Kehat he gave none, because the  work

   of  the  sanctuary (‘kodesh’) belonged to  them,  they

   bore it on their shoulders (‘ba-katef yisa’u’).”

The  sons  of  Kehat were charged with  transporting  the

holiest components of the mishkan, the actual vessels  of

the sanctuary. Consequently, in accord with the honor and

sanctity of the objects, they were required to carry them

personally, on their shoulders, rather than by  means  of

beasts  of  burden. This sheds new light on  the  Torah’s

demand that the High Priest carry the names of the tribes

of Israel on his shoulders (28:12). Apparently, the names

of  the tribes of Israel constitute objects that are holy

to  the High Priest. Consequently, he bears them upon his

shoulders.

      The places of heart and head also appear in another

context  in  the Torah. Earlier on in Sefer Shemot,  when

commanding  the people to forever remember the  day  that

God  redeemed them from Egypt, Moshe informs  them  that,

“It  shall be for a sign upon your hand and a remembrance

(‘zikaron’) between your eyes… with a strong  hand  God

brought you out of Egypt” (13:9). This, of course, is the

command  of tefillin. The people are commanded  to  place

certain  texts,  in  this  case  one  relating   to   the

redemption  from  Egypt,  on  their  hand  (traditionally

understood  as the upper arm near the heart) and  between

their  eyes (traditionally understood as the area of  the

upper  forehead). Strikingly, the choshen and tzitz  also

involve  writing placed adjacent to the heart  and  head.

Furthermore,  just as tefillin are termed a “zikaron,”  a

remembrance,  so  too the Torah repeatedly  utilizes  the

term  “zikaron”  to  describe  the  functioning  of   the

garments of the High Priest. What is the meaning  of  the

parallel of the choshen and tzitz to tefillin?

     Tefillin  serve to remind the wearer of the contents

of  the  texts he is wearing: he must know  in  both  his

heart   and  head  that  God  redeemed  him  from  Egypt.

Apparently, the choshen and tzitz function in  a  similar

manner.  Placing the names of Israel and the  formula  of

“Holy  unto the Lord” on the heart and head of  the  High

Priest  serve to remind him of his dedication  to  Israel

and to God. The priest carries consciousness of Israel in

his heart and of God in his head.

     In sum, we can discern a second theme present in the

Torah’s  description of the High Priest’s garments.  They

function  reflexively. The “zikaron” means  not  only  to

remind  God of Israel, but also to remind the High Priest

himself of Israel and of God. Israel must be holy to  the

High Priest and hence he carries them upon his shoulders.

Israel  must  be located in the heart of the High  Priest

and hence he carries them upon his heart. The High Priest

must remember his dedication to God and his function as a

means  to  dedicate  and elevate Israel  to  God  and  to

facilitate the God-Israel relation. Hence, he carries the

statement “Holy unto the Lord” upon his head.

                            V

     The two themes implicit in the High Priest’s clothes

presented  above – the motif of atonement for  Israel  on

the one hand, and the reflexive definition of the role of

the   priest  on  the  other  –  provide  an  interesting

perspective  on  the  development of the  institution  of

priesthood  in  the  Torah.  The  Torah  first   mentions

priesthood in the narrative describing the revelation  at

Sinai.  God  commands Moshe to descend the  mountain  and

warn  the people and “the priests who come near the Lord”

(“ha-kohanim  ha-nigashim  el  Hashem”)  to  keep   their

distance  (19:22).  Who are this spiritual  elite,  these

priests  who  come near the Lord? Apparently,  the  group

consists  of  others besides Aharon  and  his  sons  (see

Rashi,  Ibn Ezra, Ramban). In this light, the command  to

designate   Aharon  and  his  sons  as   priests   (28:1)

constitutes  not  just an act of enfranchising  a  select

group, but also a delegitimization and disenfranchisement

of  a larger group, “the priests who come near the Lord.”

One  wonders what constitutes the distinction between the

priesthood  of “those who come near the Lord,”  the  pre-

Sinai  institution  of priesthood,  and  Aharon  and  his

children, the post-Sinai institution of priesthood?

     Perhaps  the  Torah’s lengthy discourse on  fashion,

and  the  symbolism  of the clothes,  provides  the  key.

Previously,  priesthood  had  consisted  of  a  spiritual

class, those who strove to come close to holiness for  no

other  purpose  than  the natural tendency  to

search  out God and to attempt to serve Him and cling  to

Him.  The text terms this “the priests who come near  the

Lord”  (19:22).  However, in the context of  mishkan  and

post-Sinai priesthood, the universal religious  quest  is

not  the sole focus or purpose of priesthood, and perhaps

is  not  a  purpose or focus of priesthood  at  all.  The

garments  of  the  High  Priest define  the  function  of

priesthood.  The clothes make the man. The priest  serves

not  for himself, not as part of his own religious quest,

but  as  a bridge between God and Israel. As his garments

indicate,  he serves to elevate Israel and to  atone  for

their   sins,  to  repair  and  maintain  the  God-Israel

relation.

QUESTIONS FOR FURTHER STUDY

1)  While  dealing  extensively with three  of  the  four

garments  unique to the High Priest (the  ephod,  choshen

and  tzitz),  the above shiur neglects to deal  with  the

fourth  garment  of the High Priest, the me’il.  Look  at

Shemot 28:31-35 and the comments of Rashbam. How can  the

me’il   be   explained   according   to   each   of   the

interpretations presented in this shiur?

2) The Talmud (Zevachim 88b) states that the placement of

the   section  detailing  the  garments  of  the  priests

(chapter  28)  near the section of the  Torah  commanding

sacrifices  (chapter  29)  teaches  us  that,  “Just   as

sacrifices atone, so too the priest’s garments atone.” As

part  of  its  correlation of the various  garments  with

various sins, the Talmud states that the tzitz atones for

“azut  panim,” arrogance or brazenness. Relate  both  the

general  and specific claims of the Talmud to the  themes

developed in this shiur.

3) See Vayikra 10:1, regarding the sin and death of Nadav

and  Avihu. As background, read at least 9:7, 9:15  9:23-

  1. How do the themes developed in the above shiur  shed

new light on the error of Nadav and Avihu?

4)  Most  commentaries (Rashi, Ibn  Ezra,  Ramban,  etc.)

assume that the firstborn constitute the class of priests

mentioned at Har Sinai who are replaced by Aharon and his

sons. Some commentaries connect this to the events of the

sin  of  the  golden  calf. See  Shemot  32:4-6  and  the

comments  of Ramban. How different is the theory  of  the

commentaries from the theory presented in this shiur?

Categories

  • Parshat Shavua, Tetzaveh

Teacher

  • Rav Alex Israel

Date

  • March 16, 2008
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