SEDRAH SELECTIONS PARSHAS T'TZA'VEH 5765 BS"D
L'ILUY NISHMAS IMI MOROSI CHAVOH BAS ZVI NIF'T'ROH 6 ADOR 5723 TNTZB"H
UL'ILUY NISHMAS MORI CHOMI HORAV SHOLO-M B"R YECHEZKEIL SHRAGA NIFTAR 10 ADOR
HORISHON 5744 TNTZB"H
Ch. 28, v. 1: "L'Chahano li" - To induct him into priesthood for Me - The
suffix pronoun Vov in "l'ChahanO" seems superfluous. We likewise find this word
in verses 3 and 4. The 3 extra letters Vov have the numerical total value of
18, to allude to the 18 people who served as Kohein Godol in the first Beis
Hamikdosh. (Rabbeinu Bachyei)
Alternatively, these 3 letters Vov allude to the 3 Kohanim G'dolim who each
served in the Mishkon/Mikdosh for 40 years. They were Aharon, Eli, and Shimon
haTzadik. "Li" has the numerical value of 40. (Rabbeinu Chaim Paltiel)
He does not explain the significance of the letter Vov.
Ch. 28, v. 1: "Nodov v'Avihu Elozor v'Isomor" - Why bother mentioning them by
name since the verse has already told us that Aharon's sons are to likewise
be inducted into the priesthood?
1) To exclude Pinchos (whom we might have thought was included in the word
"bonov" by virtue of the dictum "bnei vonim k'vonim) (Tur)
2) To teach us that they did not become Kohanim by lineage only (Abarbanel)
3) We might have thought that not all 4 of his sons were included, only the
most worthy. These words teach us that they were all equally worthy. (Imrei
4) To exclude Moshe's sons (even though Moshe had the status of Kohein at
the time of the dedication) (Rabbeinu Chaim Paltiel)
5) To indicate that they were very prominent as Kohanim - Indeed, they
executed the majority of the services in the Mishkon. (Rabbeinu Chaim Paltiel)
6) We find no connecting letter Vov between Nodov/Avihu and Elozor/Isomor.
This alludes to Nodov and Avihu's very short-lived K'hunoh. (Nirreh li)
Ch. 28, v. 3: "El kol chachmei leiv" - To all wise of heart - We do not find
this expression by the command to create the Mishkon components. This is
because Moshe was shown a prophetic vision of the Sanctuary building, "U'r'ei
vaa'sei b'tavnisom asher atoh mo'reh bohor" (25:40). The picture of the priestly
vestments, which were not shown to them, required special wisdom. (Rabbi Yehudoh
Ch. 28, v. 3: "Chachmei leiv asher" - Wise of heart whom - The numerical
value of these words is 611, the same as the word Torah. Perhaps this teaches us
that the wisdom required of the priestly garment craftsmen is based on their
knowledge of the Torah. (Nirreh li)
Ch. 28, v. 4: "V'ei'leh habgodim" - And these are the garments - The verse
lists six of the eight garments, leaving out the pants and the forehead plate.
This is because verse 2 predicates this list as items that are for honour and
glory. The pants were made for basic modesty, and the forehead plate is left
out because is was solid gold and not cloth. (Ro'kei'ach)
Alternatively, because these two items do not require craftsmen who are
"chachmei leiv." (Tur)
Another answer: The verse only lists items that are required as a statute, a
decree from Hashem, but the pants were required to cover shameful areas of the
body (28:42) and the forehead plate to bring atonement for sins in the
Mikdosh service (28:38). (Tosfos Hasho'leim)
Although the gemara Z'vochim 88b says that each garment brought atonement for
one sin or another, this is not mentioned in the Torah overtly.
Ch. 28, v. 15: "Choshen" - Rabbi Avrohom ben hoRambam says that the source
for this word is "chosh," - hurries. This is because one who asks a question of
the Urim v'Tumim contained in the "choshen" receives an immediate response.
Ch. 28, v. 21: "V'ho'avonim .. shteim esrei" - And the stones .. twelve - The
books of geological knowledge state that there are only twelve root stone
types, and the rest are sub-variations. (Rabbeinu Bachyei)
Ch. 28, v. 21: "Pituchei chosom" - Engraved as a seal - This is the
requirement to have the letters etched into the stone without removing any of the
stone. This was miraculously done with the use of a most unusual creature, called
Exactly how did the "shamir" do its work? Wherever the "shamir" would touch
its nail, the area would sink in, as per the verse "b'tziporen shamir
charushoh" (Yirmiyohu 17:1). (Mo'ore Ho'a'feiloh)
Ch. 28, v. 32: "V'hoyoh fi rosho b'socho" - And the hem of its opening on top
shall be bent inwards - This is Rashi's understanding of these words.
Chizkuni says that "b'socho" means in its middle, as we find "v'eitz hachaim b'soch
hagan," which Targum Onkelos translates as "in the middle of the garden." The
opening shall be made in the centre both vertically and horizontally.
Ch. 28, v. 32: "Lo yiko'rei'a" - It shall not be ripped - Rashi explains that
this is a continuum of the previous words. Make a strong doubled over hem so
that the opening should not rip. Rashi adds that this is not simply advice.
Rather, it is a negative command, "Do not rip it." Chizkuni explains that this
is a specific requirement of how to create the opening. At the time of weaving
the garment do it in such a manner that you leave an opening for the Kohein
Godol's head. Do not make a solid sheet and then cut an opening.
Ch. 28, v. 33: "Ufaamonei zohov b'sochom soviv" - And golden bells in them
all around - Rashi says that this means to place golden bells and cloth
pomegranates in an alternating manner all around. Thus each gold bell has a
pomegranate before it and after it. This is "b'sochom soviv." Ramban disagrees and says
that each cloth pomegranate had a gold bell placed inside it.
The Sfas Emes in his commentary on the gemara Z'vochim 88b notes that the
gemara seems to clearly state the opinion of the Ramban. "He brings 72 bells
which contain 72 clappers and hangs them BO'HEN," in THEM. The use of the plural
word clearly shows that they are hung in a plurality of items, and there is but
one "eifode." BO'HEN must clearly mean "in the pomegranates. However, the
position of Rashi is readily clarified, based on the text of the Shitoh
M'kubetzes on the folio. His text is not BO'HEN, but rather BO, in IT, the "eifode."
Ch. 28, v. 38: "V'hoyoh al mitzcho tomid" - And it shall be on his forehead
continuously - Rashi says that this either means that there is a continuous
atonement even when the Kohein Godol does not wear the "tzitz," or that this is
an exhortation to continuously be aware of the fact that he is wearing it
(similar to wearing tefillin). Chizkuni says that this is a command to always wear
the "tzitz" while he is wearing the turban, "mitzne'fes."
Ch. 28, v. 42: "Mich'n'sei vod" - Trousers of linen - This garment is called
"mich'n'sayim" because other garments are placed upon or around different
parts of the body, but one "enters" his trousers with his feet. (Rabbi Avrohom ben
The "ayim" suffix is used because there is a pair of leggings, one for each
leg. (Michlal Yofi)
The English language follows this idea, a PAIR of pants.
Ch. 29, v. 1: "V'zeh hadovor asher taa'seh lo'hem" - And this is the matter
that you shall do for them - The word "hadovor" seems superfluous. We do not
find it when the verse introduces other dedication procedures. Our verse is
introducing the sacrificial component in sanctifying the Kohanim. "V'zeh hadovor"
teaches us that not only can we affect the spirituality accomplished by
bringing sacrifices by actually offering them, but we can also do the same through
reading and learning the laws of the sacrifices, as per the verses, "K'chu
imochem d'vorim" and "Unshalmoh forim sfo'seinu" (Hoshei'a 14:3). "V'zeh hadovor"
= "v'zeh hadibur." (Rabbeinu Bachyei)
Ch. 30, v. 3: "V'tzipiso oso zohov tohore" - And you shall clad it with pure
gold - The last page of the gemara Chagigoh says that the thickness of the
gold covering was but that of a dinar coin. Tosfos brings the Medrash Tanchuma,
which relates that Moshe asked Hashem how the wooden under-frame of the golden
altar would withstand the fire that burns continually on top. Hashem
responded, "This is the norm with My fire from above. It is a fire that consumes fire
and does not destroy, as is written, 'V'hasneh ei'nenu ukol' (Shmos 3:2)."
Moshe knew that the fire on the golden altar came from above and he also was
eyewitness to the celestial fire not consuming the thorn-bush. If so, why was
he concerned? As well, what is added in Hashem's response with "it is a fire
that consumes fire"?
Although the fire on the golden altar came from the heavens, there is a
requirement to bring earthly, physical fire (gemara Eiruvin 63a). Moshe wondered
how the earthly fire would not burn the wooden under-frame. To this Hashem
answered that His heavenly fire both eats fire, i.e. it consumes the physical fire
that was brought, and it also does not destroy. (Likutei Shoshanim)
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