[Par-lite] for Parshat Tezave - shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Feb 24 01:50:25 EST 2010
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT TETZAVEH - The mizbach ha'ktoret
Order in the 'court-yard'? Certainly that's what
we'd
expect to find when the Torah presents the laws of the
mishkan; and that is exactly what we do find - most of the
time.
However, there is one glaring exception - that
relates to
the placement of the laws of the mizbach ha-ktoret at the
end
of Parshat Tetzaveh (instead of at the beginning of
Parshat
Teruma).
In the following shiur, we will first clarify our
question; afterward we will offer an explanation that
relates
once again to the thematic connection between the mishkan
and
Ma'amad Har Sinai.
INTRODUCTION
Recall, from last week's shiur how Parshat Tetzaveh
forms
part of the larger unit (chapters 25 thru 31), which we
referred to as tzivui ha-mishkan [the commandment to build
the
mishkan]. This unit contains a complete set of laws in
which
God explains to Moshe how the mishkan is to be built and
how
it will operate.
In that shiur, we discussed the controversy
concerning
when and why this set of laws was first given to Moshe
Rabeinu. In the following shiur, we analyze the internal
structure of this unit, to show how (and why) it actually
contains two distinct units - that overlap in a very
special
manner.
A VERY LONG 'DIBBUR'
Before we begin, we must make one general observation
concerning why parshiot Teruma and Tetzaveh (i.e. Shmot
25:1-
30:10) should be considered a distinct 'sub-unit'. Note
how
Parshat Teruma begins with God's commandment to Moshe to
"speak to Bnei Yisrael and tell them..." (25:1) - followed
by
a lengthy set of instructions that continues all the way
until
the end of Parshat Tetzaveh (i.e. 30:10). To prove this,
simply note how the next "dibur" doesn't begin until the
opening pasuk of Parshat Ki Tisa. [See the new "dibur" in
30:11, while noting that there has not been any similar
opening statement since 25:1. However, from 30:11 till
the
end of chapter 31, every parshia in a separate "dibur"!
We'll
return to this observation later in the shiur.]
Therefore, we begin our study with an analysis of
this
first 'sub-unit' (i.e. 25:1 thru 30:10). Afterward, we
will
discuss how the six short 'parshiot' in Parshat Ki Tisa
(30:11
thru 31:18) that follow, even though they are outside this
unit, complete the larger unit of "tzivui ha-mishkan" -
the
commandment to build the Mishkan.
AN OUTLINE OF TERUMA/TETZAVEH
The following outline summarizes the topic of each
parshia within this unit of parshiot Teruma/Tetzaveh.
Study
it carefully, noting how it appears to follow in a rather
logical order (at least until the very end). It will
clarify
our opening question.
[Follow this chart with a Tanach Koren at hand.]
Introduction - Donation of the materials (25:1-7)
& the purpose of this project:
"Ve-asu li mikdash ve-shachantI betocham" (25:8-9)
Vessels in the Kodesh Kodashim (innermost sanctuary)
Aron - the ark to house the "luchot" (25:10-16)
Kaporet - the special lid for the ark (25:17-22)
Vessels in the Kodesh (main sanctuary)
Shulchan - the table for the show-bread (25:23-30)
Menora - the candelabra (25:31-40)
The Ohel Mo'ed [The tent housing these vessels] (26:1-37)
Yeriot - The canvas of the tent - from cloth &
goatskins
Krashim - the wooden beams supporting this tent
Parochet - the curtain to partition the Kodesh
Kdoshim
The Chatzer [The outer courtyard & its vessels]
Mizbeiach Ha-Ola (the altar / 27:1-8)
Chatzer - the outer courtyard
its curtains and poles (see 27:9-19)
Oil For The Menora (27:20-21)
[A priori, we would have expected to find this
commandment
with the menorah. See further iyun.]
The 'Bigdei Kehuna' - (28:1-43)
Six parshiot describing the priestly garments
The Seven-Day Inaugural Dedication Ceremony (29:1-37)
Olat Tamid (29:38-46)
The daily offering on the altar (after its
dedication)
The Mizbach Ha-Ktoret - the incense altar (30:1-10)
[This seems 'out of place', as we will discuss.']
As you review this outline, note the logical order of
its
progression. It begins by describing the 'aron' - the
most
sacred object in the mishkan, situated in the 'kodesh
kodashim'; then continues with the vessels located in the
'kodesh', followed by the 'ohel mo'ed' [Tent of Meeting],
which houses these vessels. Afterward we find the
'mizbach ha-
ola' - which is located outside this tent - and the
courtyard
['chatzer'] that surrounds it. This unit concludes with
the
'bigdei kehuna' - the special garments for the kohanim who
will officiate in the mishkan, followed by the details of
its
seven-day dedication ceremony (and the daily sacrifice
that
will be henceforth offered).
However, the final parshia describing the "mizbach
ha-
ktoret appears to be totally 'out of place'. After all,
this
golden altar is one of the three vessels situated in the
kodesh. Clearly, this parshia should have been recorded
in
chapter 26 together with the laws of the "shulchan and
menorah
- the other vessels located in the ohel mo'ed.
To verify this point (that the mizbach ktoret is
recorded
out of place), simply note the parallel mention of these
vessels in Parshat Vayakhel (see 35:13-15, 37:10-29, &
39:35-39). There the laws of the mizbach ktoret are
consistently recorded together with the laws of the
menorah
and the shulchan.
Furthermore, this 'displacement' of the mizbach
ha-ktoret
is only half the problem. We will now explain how the
psukim
that precede this parshia place this golden altar in even
greater 'isolation'!
OUT OF 'PLACE' and 'OUT' OF PLACE
Review the above outline once again, noting how the
parshia of the olat tamid (29:38-46) forms what 'should
have
been' the conclusion of this unit. Let's take a closer
look
at this parshia, noting how its concluding verses forms a
beautiful summary for this entire unit (see 29:42-44):
"Olat tamid for all generations, in front of the ohel
mo'ed
- the place where we will meet to speak to you from
there."
[note how this pasuk 'matches' 25:22!]
And I will sanctify the OHEL MO'ED (& its vessels),
[summarizing chapters 25 & 26]
the MIZBEIACH (i.e. the chatzer),
[summarizing chapter 27)
and the KOHANIM... (i.e. their garments & dedication)
[summarizing chapters 28 & 29]
(see 29:44)
As you review these psukim, note how the words in CAPS
correlate to the primary topics in the above outline! But
that's not all, for the next pasuk forms almost a perfect
'bookend' for this entire unit: "ve-shachanti betoch bnei
Yisrael..." (see 29:45) - matching: "ve-asu li mikdash ve-
shachanti betocham" (see 25:8) -the opening commandment of
this entire unit - found at the beginning of Parshat
Teruma!
Finally, to top it off, this parshia concludes with its
'grand finale' - that connects the purpose of this mishkan
to
the very purpose of the entire process of Yetziat
Mitzrayim:
"And they shall know that I am their God who took them
out
of Egypt - le-shochni betocham - in order to dwell among
them; I am the Lord their God" (see 29:42-46).
Thus, chapters 25 thru 29 form a clearly defined unit
with 'matching bookends'. But this only magnifies our
opening
question regarding the placement of the laws concerning
the
mizbach ha-ktoret (in the next parshia / see 30:1-10) -
for it
is not only 'out of place' - it is totally isolated -
outside
this 'shechina' unit!
This total isolation of the mizbach ha-ktoret forces
us
to search for a thematic reason for the Torah's
intentional
placement of these laws after the closure of the shechina
unit.
BACK TO HAR SINAI
To suggest an answer to this question, let's return
once
again to the conceptual parallel between the mishkan and
Har
Sinai, as discussed in last week's shiur, and as
explicated by
Ramban:
"... the hidden purpose ['sod'] of the mishkan is for
God's
glory which dwelled ('shachan') on Har Sinai to dwell
upon
it..." (Ramban on 25:1, see TSC shiur on Teruma).
According to Ramban, the very purpose of the mishkan
was
to serve as a vehicle that could perpetuate the Sinai
experience! This purpose is reflected in the numerous
parallels that exist between Ma'amad Har Sinai and the
mishkan. For example:
* The aron:
contains the luchot ha-eidut (25:21), the everlasting
testimony of the covenant forged between God and bnei
Yisrael at Har Sinai (see 24:3-12).
* The keruvim:
situated above the kaporet (on top of the aron), serve
as
the site from where God will continue to speak to Moshe.
There, Moshe will receive the remaining mitzvot, just as
he
had received the dibrot from God on Har Sinai.
* The mizbach ha-ola: -
where Bnei Yisrael will offer their olot & shlamim, is
similar to the mizbeiach that Bnei Yisrael built at the
foot
of Har Sinai, upon which they offered olot & shlamim
(see
24:4-8).
Following this train of thought, we should expect to
find
a parallel as well between the mizbach ha-ktoret and
Ma'amad
Har Sinai - a parallel that may shed light on why the
Torah
places the mizbach ha-ktoret after the Shechina unit of
the
mishkan was completed. To find it, we must first consider
a
more general parallel between Har Sinai and the mishkan.
THREE MECHITZOT
One of the most striking parallels between the
mishkan
and Har Sinai relates to the concept of 'mechitzot' -
boundaries. At Har Sinai, the people are instructed to
remain
at the foot of the mountain while the kohanim are
permitted to
come a bit closer (see 19:22; 24:1-2 & 24:9). Only Moshe
is
granted access to the top of the mountain (see 19:20-24 &
24:2
& 24:12).
In regard to the mishkan, we find a very interesting
parallel. The people are permitted to proceed only as far
as
the outer courtyard of the mishkan (where the mizbach
ha-ola
is located). The kohanim are allowed into the "kodesh"
(where
the shulchan & menorah are located), and only Moshe (and
Aharon) can enter the "kodesh ha-kodashim" (where the aron
&
keruvim are located).
[Additionally, Bnei Yisrael may enter the courtyard only
after first purifying themselves (i.e. they must be
"tahor"), just as a purification process was required in
preparation for Ma'amad Har Sinai (see 19:10-15).]
The following table summarizes this parallel:
GROUP HAR THE FUNCTION
SINAI MISHKAN ========
===== =======
Moshe top of Kodesh dibur
mountain kodashim
Kohanim mid- Kodesh meeting
mountain (ohel moed)
People foot of Chatzer korbanot
mountain (courtyard)
So how does the mizbach ha-ktoret fit into all this?
In our shiur on Parshat Yitro, we discussed the
dialectic
nature of the encounter between God and Bnei Yisrael at
Har
Sinai. Ideally, Bnei Yisrael should have heard the
commandments directly from God ['panim be-panim'].
However,
as mortal man is incapable of withstanding God's Presence
(see
Devarim 5:4-5, 20-25), God found it necessary to 'buffer'
this
encounter. due to this tension, God found it necessary to
cover Har Sinai with a cloud before revealing himself:
"Behold I am coming to you be-av he-anan - in the
thickness
of a cloud - in order that they can hear as I speak to
you..." (see 19:9)
"... And Har Sinai was full of smoke ['ashan'], for God
had
come down upon it with fire... "
(see 19:16-18 and the TSC shiur on Parshat
Yitro).
In this manner, the anan (cloud) on Har Sinai
effectively
served as a buffer between:
- Bnei Yisrael at the foot of the mountain, and
- God's revelation at the top of the mountain.
One could suggest that the mizbach ha-ktoret serves a
similar function. When the ktoret [incense] is offered on
the
coals of this small altar, it creates a cloud of smoke
(see
Vayikra 16:13) in the "kodesh". In this manner, this
"anan"
[cloud of smoke] forms a buffer between Bnei Yisrael, who
stand outside in the chatzer - and God, whose presence
dwells
in the "kodesh ha-kodashim".
THE AXIS: -Aron -- Mizbach Ktoret -- Mizbach Ola
This interpretation is supported by two key psukim
that
describe the relationship between the mizbach ha-ola,
mizbach
ha-ktoret, and the kodesh kodashim.
The first pasuk stresses the connection between the
mizbach ha-ola and the ohel mo'ed. As you study this
pasuk,
note how redundant it appears to be:
"olat tamid [the daily offering on the mizbach ha-ola]
- for all generations,
- in front of the entrance to the ohel mo'ed -
- before God [lifnei Hashem]
- from where I will meet you
- to speak to you there" (see 29:42).
Surely, the Torah could have explained where this
public
offering is brought in half the words; yet for some reason
the
Torah wishes to emphasize a thematic connection between
the
"olat tamid" and the place where God will speak to Bnei
Yisrael.
Then, in the next 'parshia', the Torah provides explicit
instructions concerning where to place the mizbach
ha-ktoret.
Note once again the 'wordiness' of this pasuk, and how it
relates to the pasuk above:
"And you shall place it [the mizbach ktoret]
- in front of the parochet,
- which is over the aron ha-eidut,
- in front of the kaporet which is upon the eidut
- from where I will meet with you." (see 30:6).
It is for this reason that the Torah emphasizes that the
mizbach ktoret must be located between these two focal
points,
i.e. along this very same axis that connects the mizbach
ha-
ola with the kodesh kodashim.
In fact, later on in the same chapter, when the Torah
explains how the ktoret was made, it emphasizes this point
once again:
"...and you shall grind it very fine, and put it:
- before the testimony [lifnei ha'eidut]
- in the tent of meeting [ohel moed],
- where I will meet with you; - it shall be for you
most
holy." (see 30:36)
A 'PROTECTED' DIVINE ENCOUNTER
In a manner very similar to what took place at Har
Sinai,
God 'comes down' from the heavens, as it were, to the
kodesh
kodashim; while Bnei Yisrael come from their camp, to
stand
before God in the chatzer of the mishkan.
Hence, the main section of the ohel mo'ed serves as a
buffer between God and Bnei Yisrael. There, the ktoret
must
be offered each time the kohen enters to perform his
service,
which creates an anan [cloud of smoke] to 'protect' the
kohen
when he enters the kodesh:
"And Aharon shall offer the ktoret daily, in the morning
before tending to the menorah, and when lighting the
menorah
in the evening..." (30:7-8).
[Note also Vayikra 16:2, where Aharon must also offer
ktoret to create a similar cloud of smoke to protect
himself before entering the kodesh ha-kodashim on Yom
Kippur!]
With this background we can answer our opening
question.
One could suggest that by placing the commandment to build
the
mizbach ha-ktoret after the summary psukim at the very end
of
this unit, the Torah alludes to its unique function as a
'buffer' in this covenantal encounter. As -
'realistically' -
Bnei Yisrael may not be worthy of this encounter, the
Torah
commands Bnei Yisrael to place the mizbach ktoret in the
kodesh to serve as a buffer, to protect them for the
Shechina
that dwells in the kodesh kedoshim.
[Note the similarity between the nature of this
'protected
encounter' in the mishkan and what we referred to in our
shiur on Parshat Yitro as 'plan A,' by which God speaks
to
Moshe while 'covered by a cloud' so that the people can
only
overhear their conversation. See Shmot 19:9! See also
Devarim 5:5.]
Furthermore, the dialectic nature of this encounter
is
highlighted by the placement of the laws of the mizbach
ha-
ktoret outside this Shechina unit, yet within the same
dibur!
THE KTORET UNIT
Up until this point, we have treated parshiot
Teruma/Tetzaveh as one, integrated unit, as indicated by
the
single dibur that introduces these two parshiot. Now we
must
consider the remaining parshiot (in Parshat Ki Tisa) that
form
the final six paragraphs of the greater tzivui ha-mishkan
unit.
Take a minute to review the beginning of Ki-Tisa
(i.e.
30:11-31:17), noting how it describes several other
mitzvot
concerning the mishkan that were also 'left out' of the
Shechina unit.
When we list these parshiot in order, we find once
again
a set of 'bookends':
30:1-10 mizbach ha-ktoret (* bookend 1 *)
(as explained above)
30:11-16 Machatzit ha-shekel -
money collected to fund the ohel mo'ed
30:17-21 Ki'yor
the faucet for the kohanim to wash their
hands
30:22-33 Shemen ha-mishcha
special oil to anoint the mishkan's accessories
and the
kohanim
30:34-38 Ktoret (* bookend 2 *)
the incense for the mizbach ktoret
[At this point, the laws concerning the mishkan end.
Chapter 31 discusses the appointment of Betzalel to
build
the mishkan and the prohibition to work on Shabbat (to
preclude the possible, mistaken notion the work for the
mishkan on shabbat is permissible). Whereas these do
not
involve laws directly relating to the construction of
the
mishkan and its accessories, we have omitted them from
this
table.]
The above table shows how (1) the mizbach ktoret and
(2)
the mitzvah to make the ktoret delineate a second unit,
which
contains several peripheral commandments regarding the
mishkan.
A PARALLEL STRUCTURE
As your review these parshiot, note how a rather
amazing
parallel structure emerges; pointing to the direct
connection
between this Ktoret unit and the previous Shechina unit.
Note
how each of these peripheral commandments in the Ktoret
unit
corresponds (in the same order!) to a related topic in the
Shechina unit!
The following table illustrates this parallel:
TOPIC SHECHINA KTORET
UNIT UNIT
Accessories aron, mizbach
in the kaporet, ktoret
mishkan shulchan,
menorah
Ohel Mo'ed yeriot, machatzit
krashim ha-shekel
le-avodat
ohel mo'ed
Chatzer mizbach kiyor
ha'olah
Dedication bigdei shemen ha-
kehuna & mishcha
milu'im
(to anoint
the kohanim)
Daily korban ktoret
Offering tamid on tamid on
mizbach ha-ola mizbach ha-ktoret
The mitzvot found in the Shechina unit, which focus
on
God's 'hitgalut' in the mishkan, are complemented by the
mitzvot in the Ktoret unit, which focus on the need to
protect
Bnei Yisrael in this special encounter.
Note as well how all of the mitzvot in the Ktoret
unit
emphasize either kapara (see shiur on Yom Kippur, where we
explained how kapara involves protection from God's
hitgalut)
or warn of impending death if not performed properly (see
30:10; 30:12; 30:21; 30:33; 30:38; relate to Devarim
5:21-23!). Protection is required from the potential
punishment enacted should man not prepare himself properly
for
this encounter with God in the mishkan.
In this manner, the laws of the mizbach ktoret can
serve
as an eternal reminder of how man must not only value his
ability to enjoy a relationship with God, but also remain
aware of the natural limits of this encounter.
shabbat shalom,
menachem
==================
FOR FURTHER IYUN
A. Be sure to see Ramban on 30:1, where he explains why
the
mizbach ha-ktoret is at the end of the unit. See also
Seforno
& Chizkuni. Relate these approaches to our analysis of
this
unit in the above shiur.
B. In our discussion of the overall structure, we noted
that
(B) comprises the complete unit of tzivui ha-mishkan.
Note
that this complete unit includes seven dibur's. [A dibur
is
each time the Torah introduces God's speech to Moshe with,
"Va-
yedaber Hashem el Moshe leimor" or "va-yomer ...", etc.
[See 25:1, 30:11, 30:17, 30:22, 30:34, 31:1, and
31:12.]
One could view these dibur's as allusions to the
seven
days of creation. The first dibur, covering the entire
Shechina unit, may reflect the concept of God's creation
of
light / Shechina (see Rashi on Breishit 1:3). The next
four
deal with other mitzvot of the mishkan. [Admittedly, they
don't work out as good as the rest.] The sixth dibur
describes the appointment of Betzalel to build the
mishkan.
This may parallel God's creation of man on the sixth day.
Just as man in Creation [perek aleph] was to master the
material world and utilize his God-given talents towards a
divine purpose, so must Betzalel organize the materials
collected and use his God-given talents to oversee the
construction of the mishkan. To do so, he requires 'ruach
Elokim' (31:3/ relate to the creation of man 'be-tzelem
Elokim').
The seventh dibur is the mitzvah to keep Shabbat!
(See
31:15.) This may serve as the basis for the many
Midrashim
that describe the mishkan as the pinnacle of the creation
process. This reflects, once again, the biblical theme
that
the natural world needs to be directed towards a divine
purpose. This is the duty of man not only in the mishkan,
but
also throughout his daily life, as well.
C. A FULL TIME JOB
Recall from our original outline how the first two
psukim
of Parshat Tetzaveh (i.e. the mitzvah to light the menorah
/see 27:20-21) also appears out of place. If we follow
the
logic of the structure of the Shechina unit, it should
have
been recorded together with the mitzvah to build the
menorah
(just as the mitzvah to offer the lechem ha-panim is
included
with the mitzvah to build the shulchan / see 25:30).
Nevertheless, the Torah transfers these psukim from
chapter 26 and juxtaposes them with the mitzvah to make
the
bigdei kehuna (in chapter 28). Why?
One could suggest that in doing so, the Torah alludes
to
a more important role of the kohanim. Aside from the
honor
and glory of their position, as reflected by their special
garments, their primary job is to 'spread the light' of
Torah
- the message of mishkan, as represented by the aron
ha-eidut
at its focal point - to Bnei Yisrael.
It is this mitzvah of the kohanim, to disseminate the
Torah, which may explain why it referred to as a "chukat
olam
le-doroteichem - an everlasting law for all generations"
(see
27:31). Even when the mikdash lay in ruins, this mitzvah
forever remains the obligation of our religious leaders.
D. ADDITIONAL SOURCES & RESEARCH
Re: The 'displacement' of the mizbach ha-ktoret
We explained that the Torah 'transferred' the
discussion
of the mizbach ha-ktoret to the end of the mishkan unit to
emphasize its role as a 'buffer', protecting Bnei Yisrael
from
the 'hashra'at ha-Shechina' that occurs in the mishkan.
This
general idea appears in the Vilna Gaon's "Aderet Eliyahu".
The Gaon explains that neither the ktoret nor the
machatzit ha-
shekel (which the Torah discusses immediately following
its
discussion of the mizbach ha-ktoret) was indispensable for
'hashra'at ha-Shechina'. They come into play once the
Shechina has already descended, in order to bring kapara
for
Bnei Yisrael. Though the Gaon does not mention the
'buffer'
idea developed in the shiur, his explanation does feature
the
concept of a need for kapara when the Shechina descends
and
the mizbach ha-zahav as filling that role. Like the Gaon,
the
Seforno also writes that the mizbach ha-zahav is not
necessary
for the Shechina to descend. However, rather than
pointing to
atonement as the ktoret's primary function, the Seforno
views
it as an expression of kavod to Hashem, and hence a prayer
of
sorts asking the Almighty to accept the korbanot offered
on
the other mizbeiach. The Ramban also writes along the
lines,
describing the mizbach ha-zahav as an expression of kavod
rather than a means of bringing the Shechina.
This point, whether or not the ktoret is required to
bring the Shechina, appears to be subject to dispute. The
Midrash Tanchuma, Tetzaveh 15, writes clearly that the
Shechina would not descend into the mishkan until after
the
ktoret was offered. This is also the view of the Da'at
Zekeinim mi-Ba'alei ha-Tosafot on Shmot 25:6. This view
would
oppose the position of the Seforno and Vilna Gaon.
Several different answers to the question of this
parsha's location appear in other mefarshim. Some
Acharonim,
including the Meshech Chochma (30:1), view the location of
this parsha as an allusion to the halacha allowing the
offering of ktoret even without the mizbach ha-ktoret.
The Or
Ha-chayim (25:9) also sees here a subtle allusion to a
technicality, that Shlomo Ha-melech built his own mizbach
ha-
ktoret rather than using Moshe's. (This assumption is
somewhat controversial - see Torah Shleima, milu'im to
Parshat
Tetzaveh, 29.) The Tzror Ha-mor (30:1) writes that the
Torah
places this parsha last to indicate the unique stature of
the
mizbach ha-ktoret as the most important of all the klei
ha-
mikdash. A similar theory is advanced by Rav Dov
Rabinowitz
("Da'at Sofrim"), who claims that Bnei Yisrael are worthy
for
the ktoret, the most exalted of all the offerings, only
after
they have loyally executed all the commands of the
previous
chapters and the Shechina has taken it residence in the
mishkan. Rav Zalman Sorotzkin (Oznayim la-Torah 30:1)
suggests precisely the opposite: lest one afford too much
importance to the mizbach ha-zahav over the mizbach ha-
nechoshet, the Torah extracted the former from the
discussion
of the klei ha-mikdash in order to emphasize that the
mizbach
ha-nechoshet actually constitutes the primary altar. The
Netziv understands the Torah's structure as intended to
underscore the distinct themes symbolized by the two
mizbachot. The mizbach ha-nechoshet - along with the
menorah
- represents Torah, whereas the mizbach ha-ktoret
symbolizes
gemilut chasadim. The Torah emphasizes their symbolic
distinction by separating them; their coexistence in the
heichal points to the need for the two to work in tandem.
The
Malbim, who develops an elaborate system of symbolism with
regard to the mishkan and its accessories, views the
mizbach
ha-ktoret as representing the spiritual result of the
avoda
performed in the mishkan. It is therefore presented last
and
apart from the rest of the mishkan's components, as it
represents that which is attained as a result of that was
discussed beforehand.
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