They say that clothes make a man, but it is no less true that the man makes the clothes. This week’s Torah reading deals primarily with the making of the garments for Aharon, and all subsequent Cohanim Gadolim. The garments are described as L’Chavod U’L’Tifaret, “for glory and splendour”. They were fashioned out of elaborate threads and gold, with precious jewels upon the shoulder pads and the breast plates. As the representative of G-d, and the agent for effecting the atonement for the nation, the Cohen Gadol has to be an imposing figure, both spiritually and physically. The Talmud (Yoma 18a) states that the Cohen Gadol has to be greater than the other Cohanim in strength, beauty, wisdom and wealth, and if he is does not have wealth the other Cohanim must make him wealthy from their own pockets.
There is a discussion in the Talmud as to whether the Cohanim are the emissaries of G-d or of the people. On the one hand they offer the sacrifices on behalf of the people, and perform all the Temple services on their behalf; on the other hand they eat some of the sacrifices, and they have special laws that set them apart from the rest of the population. The Cohen Gadol is certainly both of these, the ultimate representative of the people when he enters into the Holy of Holies on Yom Kippur to seek atonement for the nation, and G-d’s messenger when he returns from within the Holy of Holies to show the crimson thread which has turned white as a sign of G-d’s forgiveness. We say in Mussaf on Yom Kippur: Thus would he [the Cohen Gadol] say, “I beseech of You G-d, I have erred, been iniquitous, and wilfully sinned before You, I and my household and the children of Aharon… Your people, the Family of Israel”. At this point the Cohen Gadol is the representative of the nation. Then we say “How majestic was the Cohen Gadol as he left the Holy of Holies… Like the Majesty in which the Creator clothed the creatures - was the appearance of the Cohen Gadol.” He has become G-d’s representative, symbolising the atonement which G-d has granted to His nation.
The beautiful and ornate garments which the Cohen Gadol wears as he performs the services are necessary to show the people both the splendour of their representative, and to show the heavenly beauty of G-d’s representative. However, when worn by someone who is not worthy of being the Cohen Gadol, the garments transform from being the height of spirituality to the most base, physical excesses of opulence. The Talmud (Megillah 12a) learns from the opening of Megillat Esther that King Achashverosh had taken the raiment of the Cohen Gadol and was wearing them at his feast which was designed to show his wealth and might, and to celebrate the destruction of the Temple in Jerusalem. The text states that he displayed “Yakar Tiferet Gedulato”, “The splendour of his excellent majesty”. The word Tiferet is used to describe the clothes of the Cohen Gadol, which indicates to us that it was those that Achashverosh was wearing.
The result of Achashverosh’s wearing the garments was not his spiritual elevation, but the degradation of himself and his wife through clothing. In his drunken stupor Achashverosh ordered Vashti to appear before the assembled guests wearing only her royal crown. When she refused to be seen naked in public, Achashverosh had her put to death. By misusing the holy garments, Achashverosh was ultimately shamed and punished.
The Malbim explains the difference between the two adjectives Chavod (glory) and Yakar (excellent), which are the words describing the manner in which the Cohen Gadol wears the holy garments, contrasted with how Achashverosh wore them. Malbim (Ya’ir Or, Ot yud, 10) says that Yakar refers to rarity and preciousness of an object, whereas Chavod describes its value in terms of spiritual elevation. For example gold is Yakar, but it does not have Chavod, but a wise sage has Chavod even though not necessarily Yakar. King Achashverosh saw the garments as a precious commodity, and was showing off the wealth that he had looted. However this external pride caused him to become humbled. The Cohen Gadol wears the clothes to show his spiritual level, and self perfection as representative of both the congregation and G-d.
Of course, even the office of Cohen Gadol was open to abuse, and the lure of wealth became a factor in the appointment of the Cohen Gadol in the times of the Second Temple, as the Talmud (Yoma 18a) states: Rabbi Asi said “Two barrels of silver coins were given to King Yannai by Marta daughter of Baitus in order that Yehoshua ben Gamla should be appointed as Cohen Gadol.” The result was that the Cohanim Gadolim were not spiritually worthy of their position, and having entered the Holy of Holies in an unfit state would not survive a year in office.
Splendour is important when used as a tool for giving honour and glory to G-d. When it becomes the goal and the object of desire, rather than a means for spiritual elevation, it is degrading and brings tragedy in its wake.
Showing posts with label tetzaveh. Show all posts
Showing posts with label tetzaveh. Show all posts
Tuesday, February 12, 2008
Monday, February 11, 2008
Tetzaveh 1
This is the only Torah reading from the beginning of Exodus until the end of Deuteronomy that does not contain the name of Moshe. Even though G-d is speaking to him throughout the Parsha, nowhere does it explicitly state his name. Many explanations have been given for this; here is one possibility.
When Moshe first encounters G-d at the Burning Bush, he argues that he is not worthy to lead the Jewish people out of slavery, and insists that his elder brother Aharon would be better suited to the task. Our tradition tells us that this dialogue between Moshe and G-d lasted for an entire week, until finally “G-d’s anger burned against Moshe [and He said] ‘Behold Aharon the Levi is your brother’ ... ‘When he sees you his heart will be glad’...” (Shemos 4;14). The Sages comment on this verse,
Rabbi Yehoshua ben Korcha says: Every time the “burning of G-d’s anger” is mentioned in the Torah, a lasting mark is mentioned with regard to it. Yet this burning anger has no lasting mark mentioned with regard to it, and we do not find any punishment coming about. Rabbi Yose said to him: A mark is mentioned with regard to this one too; that which is implied by the conclusion of the verse “Aharon the Levi is your brother”. Aharon was destined to be a Levite, not a Cohen, and G-d had intended that the kehuna (priesthood) would come forth from Moshe. Now that you, Moshe, have angered me, it will not be so. Rather he will be a Cohen and you will be the Levite, as it says “But as for Moshe, the man of G-d, his sons will be reckoned among the tribe of Levi” (I Divrei HaYamim 23; 14). (Shemos Rabba 3;17, quoted by Rashi on Exodus ibid.)
This week’s Parsha deals primarily with the garments that the Cohanim wore, particularly those of the Cohen Gadol (High Priest). Since originally Moshe should have been the Cohen Gadol, in deference to his feelings, and as a reminder that he missed out on this opportunity, his name is not mentioned in this section.
However we find a paradox. Although Moshe’s name is not mentioned, G-d speaks to him in the second person; G-d is speaking to Moshe even more directly than usual. Not only that, but it is Moshe himself who is instructed to dress Aharon and his sons in their priestly garments, and Moshe acts as the “Cohen” who performs the service to initiate them into the Kehuna. In other words, at the same time that G-d rebukes Moshe, he draws him still closer to Himself.
This is a fulfilment of the Talmudic dictum “One should always push someone away with the left hand, but draw them closer with the right” (Sanhedrin 107b). The right hand is the stronger, and thus the Rabbis are telling us that any rebuke or punishment should be simultaneously accompanied by a greater kindness. We do not subscribe to the Dr. Spock child-rearing mentality, without any rules or punishments, drawing close with both hands. Nor do we permit harsh punishment to the extent of driving a person away completely, pushing with both hands. Both these options lead to tragic outcomes. Our challenge is to raise our students to adhere to their obligations, punishing when necessary, but always in a manner which leads to closeness, not distance.
Here the Torah is telling us that G-d follows the same guidelines. Throughout history we have seen that whenever G-d needs to punish us, causing us to stumble through he darkness of oppression and persecution, He always brings us even closer to Him at the end, through an outpouring of mercy. At those times that we cannot feel His presence, that we cannot see Him calling us by name, He is actually speaking to us even more directly, and giving us a greater opportunity to draw near to Him.
When Moshe first encounters G-d at the Burning Bush, he argues that he is not worthy to lead the Jewish people out of slavery, and insists that his elder brother Aharon would be better suited to the task. Our tradition tells us that this dialogue between Moshe and G-d lasted for an entire week, until finally “G-d’s anger burned against Moshe [and He said] ‘Behold Aharon the Levi is your brother’ ... ‘When he sees you his heart will be glad’...” (Shemos 4;14). The Sages comment on this verse,
Rabbi Yehoshua ben Korcha says: Every time the “burning of G-d’s anger” is mentioned in the Torah, a lasting mark is mentioned with regard to it. Yet this burning anger has no lasting mark mentioned with regard to it, and we do not find any punishment coming about. Rabbi Yose said to him: A mark is mentioned with regard to this one too; that which is implied by the conclusion of the verse “Aharon the Levi is your brother”. Aharon was destined to be a Levite, not a Cohen, and G-d had intended that the kehuna (priesthood) would come forth from Moshe. Now that you, Moshe, have angered me, it will not be so. Rather he will be a Cohen and you will be the Levite, as it says “But as for Moshe, the man of G-d, his sons will be reckoned among the tribe of Levi” (I Divrei HaYamim 23; 14). (Shemos Rabba 3;17, quoted by Rashi on Exodus ibid.)
This week’s Parsha deals primarily with the garments that the Cohanim wore, particularly those of the Cohen Gadol (High Priest). Since originally Moshe should have been the Cohen Gadol, in deference to his feelings, and as a reminder that he missed out on this opportunity, his name is not mentioned in this section.
However we find a paradox. Although Moshe’s name is not mentioned, G-d speaks to him in the second person; G-d is speaking to Moshe even more directly than usual. Not only that, but it is Moshe himself who is instructed to dress Aharon and his sons in their priestly garments, and Moshe acts as the “Cohen” who performs the service to initiate them into the Kehuna. In other words, at the same time that G-d rebukes Moshe, he draws him still closer to Himself.
This is a fulfilment of the Talmudic dictum “One should always push someone away with the left hand, but draw them closer with the right” (Sanhedrin 107b). The right hand is the stronger, and thus the Rabbis are telling us that any rebuke or punishment should be simultaneously accompanied by a greater kindness. We do not subscribe to the Dr. Spock child-rearing mentality, without any rules or punishments, drawing close with both hands. Nor do we permit harsh punishment to the extent of driving a person away completely, pushing with both hands. Both these options lead to tragic outcomes. Our challenge is to raise our students to adhere to their obligations, punishing when necessary, but always in a manner which leads to closeness, not distance.
Here the Torah is telling us that G-d follows the same guidelines. Throughout history we have seen that whenever G-d needs to punish us, causing us to stumble through he darkness of oppression and persecution, He always brings us even closer to Him at the end, through an outpouring of mercy. At those times that we cannot feel His presence, that we cannot see Him calling us by name, He is actually speaking to us even more directly, and giving us a greater opportunity to draw near to Him.
Sunday, February 10, 2008
Tetzaveh Summary
My translation of a selection from Tosefet Bracha on Tetzaveh can be found by clicking the link.
Parshat Tetzaveh
G-d instructs Moshe about the oil to be used for the Menorah. Moshe is told to separate Aharon and his sons to be the Cohanim (priests), and to make special garments for them to wear. The Ephod is only worn by the Cohen Gadol (High Priest), and is made out of six-coloured thread. It is an apron tied with a belt, and has two shoulder pads with two sardonyx stones on them, on which the names of the twelve tribes are engraved.
The Cohen Gadol also wears the Choshen Mishpat (Breastplate of Judgement). It has four rows with three precious stones in each row, each stone corresponding to one of the twelve tribes. The Urim V'Tummim (Lightings and Decisions) is placed inside the Ephod, and when worn by the Cohen Gadol can be consulted like an oracle. Next Moshe is instructed to make a robe for the Cohen Gadol. It is entirely techeilet (a shade of blue). At its base are "pomegranates" made of thread, interspersed with gold bells. The Cohen Gadol must also wear a Tzitz (forehead-plate) of pure gold, engraved with the words "Kadosh LaShem" (Holy to G-d). He also wears a linen tunic and a turban.
The regular Cohanim wear only tunics, sashes, turbans, and linen pants. These garments must be worn by the Cohanim whenever they perform the sacrifices in the Temple.
Moshe is instructed as to how to consecrate the Cohanim. Moshe must bring them to the Communion Tent and immerse them in a Mikvah (special pool for ritual purity). He must then dress them in their appropriate garments and anoint Aharon (as Cohen Gadol) with the anointing oil. He must then offer sacrifices on their behalf to inaugurate them.
Moshe has to consecrate the altar with the daily Tamid sacrifice. He is also instructed to construct a second altar, to be of wood covered with gold. This altar is only to be used for offering incense, except for the Day of Atonement when the Cohen Gadol sprinkles blood of the Atonement sacrifice on it.
Parshat Tetzaveh
G-d instructs Moshe about the oil to be used for the Menorah. Moshe is told to separate Aharon and his sons to be the Cohanim (priests), and to make special garments for them to wear. The Ephod is only worn by the Cohen Gadol (High Priest), and is made out of six-coloured thread. It is an apron tied with a belt, and has two shoulder pads with two sardonyx stones on them, on which the names of the twelve tribes are engraved.
The Cohen Gadol also wears the Choshen Mishpat (Breastplate of Judgement). It has four rows with three precious stones in each row, each stone corresponding to one of the twelve tribes. The Urim V'Tummim (Lightings and Decisions) is placed inside the Ephod, and when worn by the Cohen Gadol can be consulted like an oracle. Next Moshe is instructed to make a robe for the Cohen Gadol. It is entirely techeilet (a shade of blue). At its base are "pomegranates" made of thread, interspersed with gold bells. The Cohen Gadol must also wear a Tzitz (forehead-plate) of pure gold, engraved with the words "Kadosh LaShem" (Holy to G-d). He also wears a linen tunic and a turban.
The regular Cohanim wear only tunics, sashes, turbans, and linen pants. These garments must be worn by the Cohanim whenever they perform the sacrifices in the Temple.
Moshe is instructed as to how to consecrate the Cohanim. Moshe must bring them to the Communion Tent and immerse them in a Mikvah (special pool for ritual purity). He must then dress them in their appropriate garments and anoint Aharon (as Cohen Gadol) with the anointing oil. He must then offer sacrifices on their behalf to inaugurate them.
Moshe has to consecrate the altar with the daily Tamid sacrifice. He is also instructed to construct a second altar, to be of wood covered with gold. This altar is only to be used for offering incense, except for the Day of Atonement when the Cohen Gadol sprinkles blood of the Atonement sacrifice on it.
Friday, March 02, 2007
Tosefet Bracha Tetzaveh 2
“You shall make an altar for offering incense” (30; 1)
It is very strange that this parsha is here, when logically I would have expected it in parshat Terumah, where we have the instructions for all the other utensils in the Mishkan. Parshat Tetzaveh deals only with the clothes of the Cohanim, so this instruction seems very out of place.
Perhaps we can say based on the explanation in Parshat Korach. Korach and his followers were arguing and challenging the rights of Aharon to be the Cohen Gadol. It was through the incense that the argument was resolved (when Aharon’s incense offering was accepted by G-d, and all the challengers were killed). This showed that Aharon had the honour of being Cohen Gadol based on Divine decree, not nepotism. This is explicit in the verse (Bamidbar 17; 5) “An eternal remembrance for the Children of Israel that nobody who is not a descendent of Aharon should offer the incense”.
Since it is in this Parsha that Aharon becomes sanctified to be the Cohen Gadol, that is why the mitzvah of building the incense altar comes in this parsha – to show that through the incense Aharon’s authority was Divinely sanctioned, and nobody has the rights to challenge it.
We can give another allegorical answer as to why it does not appear in parshat Terumah. Rav Ya’abetz writes in his siddur that the reason we recite ‘pitum haketoret’ (the recipe for the incense) at the end of Shacharit is for the same reason that we bring out the incense at the end of a meal (and recite the blessing over it – Talmud Brachot 42b). The Talmud’s word for the incense after a meal, mugmar is the Aramaic translation of the Torah word for incense ketoret as we see from Shir Hashirim (3; 6) “From the incense (ketoret) of myrhh and frankincense. The Aramaic translation is m’tagmara (mugmar). Therefore in this parsha which deals with the clothing, and after the preceding parsha that deals with the utensils, and the order of the consecration of the Cohanim, comes the incense, to show that everything ‘smells good’ and will find favour with G-d.
But it is not at all clear why we use the word mizbeach (altar) in regard to the incense altar. The root of the word mizbeach is zevach meaning animal sacrifice. Why does the Torah use this word for the implement that was used for offering the incense? This implement should be called a maktir.
Perhaps this is why the Sages explain allegorically that the word mizbeach is an acronym for mechila (forgiveness), zechut (merit), bracha (blessing) and chaim (life) (Vayikra Rabba). This teaches us that the incense brings all these good things to the world. See also Talmud Ketubot 10b.
It is very strange that this parsha is here, when logically I would have expected it in parshat Terumah, where we have the instructions for all the other utensils in the Mishkan. Parshat Tetzaveh deals only with the clothes of the Cohanim, so this instruction seems very out of place.
Perhaps we can say based on the explanation in Parshat Korach. Korach and his followers were arguing and challenging the rights of Aharon to be the Cohen Gadol. It was through the incense that the argument was resolved (when Aharon’s incense offering was accepted by G-d, and all the challengers were killed). This showed that Aharon had the honour of being Cohen Gadol based on Divine decree, not nepotism. This is explicit in the verse (Bamidbar 17; 5) “An eternal remembrance for the Children of Israel that nobody who is not a descendent of Aharon should offer the incense”.
Since it is in this Parsha that Aharon becomes sanctified to be the Cohen Gadol, that is why the mitzvah of building the incense altar comes in this parsha – to show that through the incense Aharon’s authority was Divinely sanctioned, and nobody has the rights to challenge it.
We can give another allegorical answer as to why it does not appear in parshat Terumah. Rav Ya’abetz writes in his siddur that the reason we recite ‘pitum haketoret’ (the recipe for the incense) at the end of Shacharit is for the same reason that we bring out the incense at the end of a meal (and recite the blessing over it – Talmud Brachot 42b). The Talmud’s word for the incense after a meal, mugmar is the Aramaic translation of the Torah word for incense ketoret as we see from Shir Hashirim (3; 6) “From the incense (ketoret) of myrhh and frankincense. The Aramaic translation is m’tagmara (mugmar). Therefore in this parsha which deals with the clothing, and after the preceding parsha that deals with the utensils, and the order of the consecration of the Cohanim, comes the incense, to show that everything ‘smells good’ and will find favour with G-d.
But it is not at all clear why we use the word mizbeach (altar) in regard to the incense altar. The root of the word mizbeach is zevach meaning animal sacrifice. Why does the Torah use this word for the implement that was used for offering the incense? This implement should be called a maktir.
Perhaps this is why the Sages explain allegorically that the word mizbeach is an acronym for mechila (forgiveness), zechut (merit), bracha (blessing) and chaim (life) (Vayikra Rabba). This teaches us that the incense brings all these good things to the world. See also Talmud Ketubot 10b.
Tosefet Bracha Tetzaveh 1
“And his voice was will be heard when he comes into the holy” (28; 35)
In the Mesorah on this verse it says that the word v’nishma (and we will hear/ and it/ he will be heard) appears three times in Tanach. Once here, once in Parshat Mishpatim in the phrase na’aseh v’nishma (we will do and we will hear), and once in Megillat Esther v’nishma patshegen hamelech (the decree of the king was heard). It is not clear what the connection is between these three verses.
Perhaps we can explain that the Mesorah here is hinting at the prayer that the Cohen Gadol said after coming out of the Holy of Holies. The verse says “He will atone for himself, and his brothers and all of Israel”. He will atone for himself, for all the other Cohanim (his brothers) and one for all of Israel.
This is what the Mesorah is hinting to us. “His voice will be heard” – his own prayer. “We will do and we will hear” – for all the Cohanim, who have the task of serving G-d in the Temple. “The decree of the king was heard” was a decree for all of the world and all of klal Yisrael.
In the Mesorah on this verse it says that the word v’nishma (and we will hear/ and it/ he will be heard) appears three times in Tanach. Once here, once in Parshat Mishpatim in the phrase na’aseh v’nishma (we will do and we will hear), and once in Megillat Esther v’nishma patshegen hamelech (the decree of the king was heard). It is not clear what the connection is between these three verses.
Perhaps we can explain that the Mesorah here is hinting at the prayer that the Cohen Gadol said after coming out of the Holy of Holies. The verse says “He will atone for himself, and his brothers and all of Israel”. He will atone for himself, for all the other Cohanim (his brothers) and one for all of Israel.
This is what the Mesorah is hinting to us. “His voice will be heard” – his own prayer. “We will do and we will hear” – for all the Cohanim, who have the task of serving G-d in the Temple. “The decree of the king was heard” was a decree for all of the world and all of klal Yisrael.
Sunday, February 25, 2007
Parshat Tetzaveh
This week's portion is the only one from the beginning of Exodus until the end of Deuteronomy which does not contain Moshe's name. Instead of the usual "G-d spoke to Moshe..." Moshe is addressed in our portion only in the second person. The Ba'al HaTurim explains that after the sin of the Golden Calf, G-d wanted to destroy the entire nation, and begin again from Moshe and his descendants. Moshe pleaded on their behalf, "I implore! This people has committed a grievous sin and made themselves a god of gold. And now if You would but forgive their sin - but if not erase, me now from this book that You have written." (Exodus 32; 32). Though G-d did accept the repentance of the nation, Moshe's words partially came true in that his name was removed from one portion.
Oznaim LaTorah offers another explanation for the omission of Moshe's name. He explains that this week's portion always falls on the Shabbat before or after the week of the 7th of Adar which is the date of Moshe's birthday and also of his yarzheit. Some other religions commemorate the birth or death of the founder of their religion with festivals and celebrations. In this way the founder of the religion can appear to be almost more important than G-d. However, in Judaism, the Torah stresses that we are not to make Moshe into an icon. Not only does the Torah not explicitly state the date of his death or birth, but goes to the extreme of removing Moshe's name from the portion of this week.
From these two explanations we can understand why Moshe is referred to as the humblest of all men (Numbers 12; 3). Not only was he prepared to forgo any personal honour in order to save the nation, but we see the great lengths that the Torah goes to in order to avoid any cult of personality. This week's portion also falls just before Purim, and perhaps this is in order to highlight the contrast between Moshe's humility, and Haman's egomaniacal quest for power.
Haman was elevated by Achashverosh to the second in command of the kingdom. He had power of authority and riches beyond most people's wildest dreams. "[Haman] sent for his friends and his wife Zeresh, and Haman recounted to them all the glory of his wealth and of his many sons, and every instance where the king had promoted him and advanced him above the officials and royal servants. Haman said, 'Moreover, Queen Esther invited no one but myself to accompany the king to the banquet that she had prepared.'". However, he goes on to say that 'All this means nothing to me so long as I see that Jew Mordechai sitting at the king's gate." (Esther 5; 11-13). We can understand that he may be upset by this perceived slight to his dignity, but how can he say that everything that he has is worthless?
From here we can see the tremendous destructive influence of pride. With desires for physical pleasures once the goal has been attained a person can receive a certain degree of satisfaction. Though they will almost certainly continue to desire greater things, they will not feel that they have accomplished nothing. However the sin of pride is one which allows for no half measures. Only if everyone in the entire world was bowing down to Haman would he have felt satisfied, but if a single person refused, then all the glory was worth nothing.
The Book of Esther is unique amongst all the books of the Bible, in that it is the only one which does not contain the name of G-d. Perhaps we can explain the contrast between the omission of G-d's name from the Megillah, and the omission of Moshe's name from our Torah portion. Moshe was prepared to nullify himself before G-d, in order to save his nation. However, Haman thought himself great, thereby leaving no room for G-d in the story of Purim. This course of action backfired on Haman, so that all his plans were turned around and he was the one hanged in place of Mordechai. This is in keeping with the Mishnaic dictum: "Nullify your will before G-d's will, that He may nullify the will of others before your will." (Pirkei Avot 2; 4). Moshe nullified not only his will, but his whole being, so that he became the conduit of G-d's will. Haman only thought of himself and his pride, and therefore G-d caused him to show the will of G-d through his downfall.
Oznaim LaTorah offers another explanation for the omission of Moshe's name. He explains that this week's portion always falls on the Shabbat before or after the week of the 7th of Adar which is the date of Moshe's birthday and also of his yarzheit. Some other religions commemorate the birth or death of the founder of their religion with festivals and celebrations. In this way the founder of the religion can appear to be almost more important than G-d. However, in Judaism, the Torah stresses that we are not to make Moshe into an icon. Not only does the Torah not explicitly state the date of his death or birth, but goes to the extreme of removing Moshe's name from the portion of this week.
From these two explanations we can understand why Moshe is referred to as the humblest of all men (Numbers 12; 3). Not only was he prepared to forgo any personal honour in order to save the nation, but we see the great lengths that the Torah goes to in order to avoid any cult of personality. This week's portion also falls just before Purim, and perhaps this is in order to highlight the contrast between Moshe's humility, and Haman's egomaniacal quest for power.
Haman was elevated by Achashverosh to the second in command of the kingdom. He had power of authority and riches beyond most people's wildest dreams. "[Haman] sent for his friends and his wife Zeresh, and Haman recounted to them all the glory of his wealth and of his many sons, and every instance where the king had promoted him and advanced him above the officials and royal servants. Haman said, 'Moreover, Queen Esther invited no one but myself to accompany the king to the banquet that she had prepared.'". However, he goes on to say that 'All this means nothing to me so long as I see that Jew Mordechai sitting at the king's gate." (Esther 5; 11-13). We can understand that he may be upset by this perceived slight to his dignity, but how can he say that everything that he has is worthless?
From here we can see the tremendous destructive influence of pride. With desires for physical pleasures once the goal has been attained a person can receive a certain degree of satisfaction. Though they will almost certainly continue to desire greater things, they will not feel that they have accomplished nothing. However the sin of pride is one which allows for no half measures. Only if everyone in the entire world was bowing down to Haman would he have felt satisfied, but if a single person refused, then all the glory was worth nothing.
The Book of Esther is unique amongst all the books of the Bible, in that it is the only one which does not contain the name of G-d. Perhaps we can explain the contrast between the omission of G-d's name from the Megillah, and the omission of Moshe's name from our Torah portion. Moshe was prepared to nullify himself before G-d, in order to save his nation. However, Haman thought himself great, thereby leaving no room for G-d in the story of Purim. This course of action backfired on Haman, so that all his plans were turned around and he was the one hanged in place of Mordechai. This is in keeping with the Mishnaic dictum: "Nullify your will before G-d's will, that He may nullify the will of others before your will." (Pirkei Avot 2; 4). Moshe nullified not only his will, but his whole being, so that he became the conduit of G-d's will. Haman only thought of himself and his pride, and therefore G-d caused him to show the will of G-d through his downfall.
Summary Tetzaveh
G-d instructs Moshe about the oil to be used for the Menorah. Moshe is told to separate Aharon and his sons to be the Cohanim (priests), and to make special garments for them to wear. The Ephod is only worn by the Cohen Gadol (High Priest), and is made out of six-coloured thread. It is an apron tied with a belt, and has two shoulder pads with two sardonyx stones on them, on which the names of the twelve tribes are engraved.
The Cohen Gadol also wears the Choshen Mishpat (Breastplate of Judgement). It has four rows with three precious stones in each row, each stone corresponding to one of the twelve tribes. The Urim V'Tummim (Lightings and Decisions) is placed inside the Ephod, and when worn by the Cohen Gadol can be consulted like an oracle. Next Moshe is instructed to make a robe for the Cohen Gadol. It is entirely techeilet (a shade of blue). At its base are "pomegranates" made of thread, interspersed with gold bells. The Cohen Gadol must also wear a Tzitz (forehead-plate) of pure gold, engraved with the words "Kadosh LaShem" (Holy to G-d). He also wears a linen tunic and a turban.
The regular Cohanim wear only tunics, sashes, turbans, and linen pants. These garments must be worn by the Cohanim whenever they perform the sacrifices in the Temple.
Moshe is instructed as to how to consecrate the Cohanim. Moshe must bring them to the Communion Tent and immerse them in a Mikvah (special pool for ritual purity). He must then dress them in their appropriate garments and anoint Aharon (as Cohen Gadol) with the anointing oil. He must then offer sacrifices on their behalf to inaugurate them.
Moshe has to consecrate the altar with the daily Tamid sacrifice. He is also instructed to construct a second altar, to be of wood covered with gold. This altar is only to be used for offering incense, except for the Day of Atonement when the Cohen Gadol sprinkles blood of the Atonement sacrifice on it.
The Cohen Gadol also wears the Choshen Mishpat (Breastplate of Judgement). It has four rows with three precious stones in each row, each stone corresponding to one of the twelve tribes. The Urim V'Tummim (Lightings and Decisions) is placed inside the Ephod, and when worn by the Cohen Gadol can be consulted like an oracle. Next Moshe is instructed to make a robe for the Cohen Gadol. It is entirely techeilet (a shade of blue). At its base are "pomegranates" made of thread, interspersed with gold bells. The Cohen Gadol must also wear a Tzitz (forehead-plate) of pure gold, engraved with the words "Kadosh LaShem" (Holy to G-d). He also wears a linen tunic and a turban.
The regular Cohanim wear only tunics, sashes, turbans, and linen pants. These garments must be worn by the Cohanim whenever they perform the sacrifices in the Temple.
Moshe is instructed as to how to consecrate the Cohanim. Moshe must bring them to the Communion Tent and immerse them in a Mikvah (special pool for ritual purity). He must then dress them in their appropriate garments and anoint Aharon (as Cohen Gadol) with the anointing oil. He must then offer sacrifices on their behalf to inaugurate them.
Moshe has to consecrate the altar with the daily Tamid sacrifice. He is also instructed to construct a second altar, to be of wood covered with gold. This altar is only to be used for offering incense, except for the Day of Atonement when the Cohen Gadol sprinkles blood of the Atonement sacrifice on it.
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