<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.6000.16414" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT TETZAVEH - The mizbach ha'ktoret</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Order in the
'court-yard'? Certainly that's what we'd<BR>expect to find when the Torah
presents the laws of the<BR>mishkan; and that is exactly what we do find - most
of the<BR>time.<BR> However, there is one glaring
exception - that relates to<BR>the placement of the laws of the mizbach
ha-ktoret at the end<BR>of Parshat Tetzaveh (instead of at the beginning of
Parshat<BR>Teruma).<BR> In the following shiur, we will
first clarify our<BR>question; afterward we will offer an explanation that
relates<BR>once again to the thematic connection between the mishkan
and<BR>Ma'amad Har Sinai.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Recall,
from last week's shiur how Parshat Tetzaveh forms<BR>part of the larger unit
(chapters 25 thru 31), which we<BR>referred to as tzivui ha-mishkan [the
commandment to build the<BR>mishkan]. This unit contains a complete set of
laws in which<BR>God explains to Moshe how the mishkan is to be built and
how<BR>it will operate.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In that shiur, we
discussed the controversy concerning<BR>when and why this set of laws was first
given to Moshe<BR>Rabeinu. In the following shiur, we analyze the
internal<BR>structure of this unit, to show how (and why) it
actually<BR>contains two distinct units - that overlap in a very
special<BR>manner.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A VERY LONG 'DIBBUR'<BR>
Before we begin, we must make one general observation<BR>concerning why parshiot
Teruma and Tetzaveh (i.e. Shmot 25:1-<BR>30:10) should be considered a distinct
'sub-unit'. Note how<BR>Parshat Teruma begins with God's commandment to
Moshe to<BR>"speak to Bnei Yisrael and tell them..." (25:1) - followed by<BR>a
lengthy set of instructions that continues all the way until<BR>the end of
Parshat Tetzaveh (i.e. 30:10). To prove this,<BR>simply note how the next
"dibur" doesn't begin until the<BR>opening pasuk of Parshat Ki Tisa. [See the
new "dibur" in<BR>30:11, while noting that there has not been any
similar<BR>opening statement since 25:1. However, from 30:11 till
the<BR>end of chapter 31, every parshia in a separate "dibur"!
We'll<BR>return to this observation later in the shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, we begin our
study with an analysis of this<BR>first 'sub-unit' (i.e. 25:1 thru 30:10).
Afterward, we will<BR>discuss how the six short 'parshiot' in Parshat Ki Tisa
(30:11<BR>thru 31:18) that follow, even though they are outside this<BR>unit,
complete the larger unit of "tzivui ha-mishkan" - the<BR>commandment to build
the Mishkan.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AN OUTLINE OF
TERUMA/TETZAVEH<BR> The following outline summarizes the
topic of each<BR>parshia within this unit of parshiot Teruma/Tetzaveh.
Study<BR>it carefully, noting how it appears to follow in a rather<BR>logical
order (at least until the very end). It will clarify<BR>our opening
question.<BR> [Follow this chart with a Tanach Koren at
hand.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Introduction - Donation of the materials
(25:1-7)<BR> & the purpose of this
project:<BR> "Ve-asu li mikdash ve-shachantI
betocham" (25:8-9)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Vessels in the Kodesh Kodashim (innermost
sanctuary)<BR> Aron - the ark to house the
"luchot" (25:10-16)<BR> Kaporet - the
special lid for the ark (25:17-22)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Vessels in the Kodesh (main
sanctuary)<BR> Shulchan - the table for the show-bread
(25:23-30)<BR> Menora - the candelabra
(25:31-40)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The Ohel Mo'ed [The tent housing these vessels]
(26:1-37)<BR> Yeriot - The canvas of the tent -
from cloth & goatskins<BR> Krashim - the wooden
beams supporting this tent<BR> Parochet - the curtain to
partition the Kodesh Kdoshim</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The Chatzer [The outer courtyard & its
vessels]<BR> Mizbeiach Ha-Ola (the altar /
27:1-8)<BR> Chatzer - the outer
courtyard<BR> its curtains
and poles (see 27:9-19)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Oil For The Menora (27:20-21)<BR> [A
priori, we would have expected to find this commandment<BR> with the
menorah. See further iyun.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The 'Bigdei Kehuna' -
(28:1-43)<BR> Six parshiot describing the priestly
garments</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The Seven-Day Inaugural Dedication Ceremony
(29:1-37)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Olat Tamid
(29:38-46)<BR> The daily offering on the altar (after
its dedication)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The Mizbach Ha-Ktoret - the incense altar
(30:1-10)<BR> [This seems 'out of place', as we will
discuss.']</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you review this
outline, note the logical order of its<BR>progression. It begins by
describing the 'aron' - the most<BR>sacred object in the mishkan, situated in
the 'kodesh<BR>kodashim'; then continues with the vessels located in
the<BR>'kodesh', followed by the 'ohel mo'ed' [Tent of Meeting],<BR>which houses
these vessels. Afterward we find the 'mizbach ha-<BR>ola' - which is
located outside this tent - and the courtyard<BR>['chatzer'] that surrounds
it. This unit concludes with the<BR>'bigdei kehuna' - the special garments
for the kohanim who<BR>will officiate in the mishkan, followed by the details of
its<BR>seven-day dedication ceremony (and the daily sacrifice that<BR>will be
henceforth offered).<BR> However, the final parshia
describing the "mizbach ha-<BR>ktoret appears to be totally 'out of
place'. After all, this<BR>golden altar is one of the three vessels
situated in the<BR>kodesh. Clearly, this parshia should have been recorded
in<BR>chapter 26 together with the laws of the "shulchan and menorah<BR>- the
other vessels located in the ohel mo'ed.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To verify this point (that
the mizbach ktoret is recorded<BR>out of place), simply note the parallel
mention of these<BR>vessels in Parshat Vayakhel (see 35:13-15, 37:10-29,
&<BR>39:35-39). There the laws of the mizbach ktoret
are<BR>consistently recorded together with the laws of the menorah<BR>and the
shulchan.<BR> Furthermore, this 'displacement' of the
mizbach ha-ktoret<BR>is only half the problem. We will now explain how the
psukim<BR>that precede this parshia place this golden altar in even<BR>greater
'isolation'!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>OUT OF 'PLACE' and 'OUT' OF
PLACE<BR> Review the above outline once again, noting
how the<BR>parshia of the olat tamid (29:38-46) forms what 'should have<BR>been'
the conclusion of this unit. Let's take a closer look<BR>at this parshia,
noting how its concluding verses forms a<BR>beautiful summary for this entire
unit (see 29:42-44):<BR> "Olat tamid for all generations, in front of the
ohel mo'ed<BR> - the place where we will meet to speak to you from
there."<BR> [note how this pasuk 'matches'
25:22!]<BR> And I will sanctify the OHEL MO'ED (& its
vessels),<BR> [summarizing chapters 25 &
26]<BR> the MIZBEIACH (i.e. the
chatzer),<BR> [summarizing
chapter 27)<BR> and the KOHANIM... (i.e. their garments
& dedication)<BR>
[summarizing chapters 28 &
29]<BR>
(see 29:44)<BR> As you review these psukim, note how the words in
CAPS<BR>correlate to the primary topics in the above outline!
But<BR>that's not all, for the next pasuk forms almost a perfect<BR>'bookend'
for this entire unit: "ve-shachanti betoch bnei<BR>Yisrael..." (see 29:45) -
matching: "ve-asu li mikdash ve-<BR>shachanti betocham" (see 25:8) -the opening
commandment of<BR>this entire unit - found at the beginning of Parshat
Teruma!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, to top it off, this parshia
concludes with its<BR>'grand finale' - that connects the purpose of this mishkan
to<BR>the very purpose of the entire process of Yetziat Mitzrayim:<BR>
"And they shall know that I am their God who took them out<BR> of Egypt -
le-shochni betocham - in order to dwell among<BR> them; I am the Lord
their God" (see 29:42-46).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Thus, chapters 25 thru 29
form a clearly defined unit<BR>with 'matching bookends'. But this only
magnifies our opening<BR>question regarding the placement of the laws concerning
the<BR>mizbach ha-ktoret (in the next parshia / see 30:1-10) - for it<BR>is not
only 'out of place' - it is totally isolated - outside<BR>this 'shechina'
unit!<BR> This total isolation of the mizbach ha-ktoret
forces us<BR>to search for a thematic reason for the Torah's
intentional<BR>placement of these laws after the closure of the
shechina<BR>unit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO HAR SINAI<BR> To
suggest an answer to this question, let's return once<BR>again to the conceptual
parallel between the mishkan and Har<BR>Sinai, as discussed in last week's
shiur, and as explicated by<BR>Ramban:<BR> "... the hidden purpose ['sod']
of the mishkan is for God's<BR> glory which dwelled ('shachan') on Har
Sinai to dwell upon<BR> it..." (Ramban on 25:1, see TSC shiur on
Teruma).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> According to Ramban, the
very purpose of the mishkan was<BR>to serve as a vehicle that could perpetuate
the Sinai<BR>experience! This purpose is reflected in the
numerous<BR>parallels that exist between Ma'amad Har Sinai and
the<BR>mishkan. For example:<BR> * The aron:<BR> contains the
luchot ha-eidut (25:21), the everlasting<BR> testimony of the covenant
forged between God and bnei<BR> Yisrael at Har Sinai (see
24:3-12).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * The keruvim:<BR> situated above the
kaporet (on top of the aron), serve as<BR> the site from where God will
continue to speak to Moshe.<BR> There, Moshe will receive the remaining
mitzvot, just as he<BR> had received the dibrot from God on Har
Sinai.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * The mizbach ha-ola: -<BR> where Bnei
Yisrael will offer their olot & shlamim, is<BR> similar to the
mizbeiach that Bnei Yisrael built at the foot<BR> of Har Sinai, upon which
they offered olot & shlamim (see<BR> 24:4-8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Following this train of
thought, we should expect to find<BR>a parallel as well between the mizbach
ha-ktoret and Ma'amad<BR>Har Sinai - a parallel that may shed light on why the
Torah<BR>places the mizbach ha-ktoret after the Shechina unit of the<BR>mishkan
was completed. To find it, we must first consider a<BR>more general
parallel between Har Sinai and the mishkan.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THREE MECHITZOT<BR> One of
the most striking parallels between the mishkan<BR>and Har Sinai relates to the
concept of 'mechitzot' -<BR>boundaries. At Har Sinai, the people are
instructed to remain<BR>at the foot of the mountain while the kohanim are
permitted to<BR>come a bit closer (see 19:22; 24:1-2 & 24:9).
Only Moshe is<BR>granted access to the top of the mountain (see 19:20-24 &
24:2<BR>& 24:12).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In regard to the mishkan,
we find a very interesting<BR>parallel. The people are permitted to
proceed only as far as<BR>the outer courtyard of the mishkan (where the mizbach
ha-ola<BR>is located). The kohanim are allowed into the "kodesh"
(where<BR>the shulchan & menorah are located), and only Moshe
(and<BR>Aharon) can enter the "kodesh ha-kodashim" (where the aron
&<BR>keruvim are located).<BR> [Additionally, Bnei Yisrael may enter
the courtyard only<BR> after first purifying themselves (i.e. they must
be<BR> "tahor"), just as a purification process was required in<BR>
preparation for Ma'amad Har Sinai (see 19:10-15).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The following table
summarizes this parallel:<BR>
<BR>GROUP HAR
THE
FUNCTION<BR>
SINAI MISHKAN
========<BR> =====
======= <BR>Moshe top of
Kodesh
dibur<BR> mountain
kodashim</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Kohanim
mid- Kodesh
meeting<BR> mountain (ohel
moed)<BR> <BR>People foot
of Chatzer
korbanot<BR>
mountain
(courtyard) <BR>
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> So how does the mizbach
ha-ktoret fit into all this?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur on Parshat
Yitro, we discussed the dialectic<BR>nature of the encounter between God and
Bnei Yisrael at Har<BR>Sinai. Ideally, Bnei Yisrael should have heard
the<BR>commandments directly from God ['panim be-panim']. However,<BR>as
mortal man is incapable of withstanding God's Presence (see<BR>Devarim 5:4-5,
20-25), God found it necessary to 'buffer' this<BR>encounter. due to this
tension, God found it necessary to<BR>cover Har Sinai with a cloud before
revealing himself:<BR> "Behold I am coming to you be-av he-anan - in the
thickness<BR> of a cloud - in order that they can hear as I speak
to<BR> you..." (see 19:9)<BR> "... And Har Sinai was full of
smoke ['ashan'], for God had<BR> come down upon it with fire...
"<BR> (see 19:16-18 and
the TSC shiur on Parshat Yitro).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this manner, the anan
(cloud) on Har Sinai effectively<BR>served as a buffer between:<BR> - Bnei
Yisrael at the foot of the mountain, and<BR> - God's revelation at the top
of the mountain.<BR> One could suggest that the mizbach
ha-ktoret serves a<BR>similar function. When the ktoret [incense] is
offered on the<BR>coals of this small altar, it creates a cloud of smoke
(see<BR>Vayikra 16:13) in the "kodesh". In this manner, this
"anan"<BR>[cloud of smoke] forms a buffer between Bnei Yisrael, who<BR>stand
outside in the chatzer - and God, whose presence dwells<BR>in the "kodesh
ha-kodashim".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE AXIS: -Aron -- Mizbach Ktoret -- Mizbach
Ola<BR> This interpretation is supported by two key
psukim that<BR>describe the relationship between the mizbach ha-ola,
mizbach<BR>ha-ktoret, and the kodesh kodashim.<BR> The
first pasuk stresses the connection between the<BR>mizbach ha-ola and the ohel
mo'ed. As you study this pasuk,<BR>note how redundant it appears to
be:<BR> "olat tamid [the daily offering on the mizbach
ha-ola]<BR> - for all generations,<BR> - in front of the
entrance to the ohel mo'ed -<BR> - before God [lifnei
Hashem]<BR> - from where I will meet you<BR> - to speak
to you there" (see 29:42).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Surely, the Torah could
have explained where this public<BR>offering is brought in half the words; yet
for some reason the<BR>Torah wishes to emphasize a thematic connection between
the<BR>"olat tamid" and the place where God will speak to
Bnei<BR>Yisrael.<BR> Then, in the next 'parshia', the Torah provides
explicit<BR>instructions concerning where to place the mizbach
ha-ktoret.<BR>Note once again the 'wordiness' of this pasuk, and how
it<BR>relates to the pasuk above:<BR> "And you shall place it [the mizbach
ktoret]<BR> - in front of the parochet,<BR> - which is
over the aron ha-eidut,<BR> - in front of the kaporet which is upon
the eidut<BR> - from where I will meet with you." (see
30:6).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is for this reason that the Torah
emphasizes that the<BR>mizbach ktoret must be located between these two focal
points,<BR>i.e. along this very same axis that connects the mizbach ha-<BR>ola
with the kodesh kodashim.<BR> In fact, later on in the same chapter, when
the Torah<BR>explains how the ktoret was made, it emphasizes this point<BR>once
again:<BR>"...and you shall grind it very fine, and put it:<BR> - before
the testimony [lifnei ha'eidut]<BR> - in the tent of meeting [ohel
moed],<BR> - where I will meet with you; - it shall be for you
most<BR>holy." (see 30:36)</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>A 'PROTECTED' DIVINE ENCOUNTER<BR> In a manner
very similar to what took place at Har Sinai,<BR>God 'comes down' from the
heavens, as it were, to the kodesh<BR>kodashim; while Bnei Yisrael come from
their camp, to stand<BR>before God in the chatzer of the
mishkan.<BR> Hence, the main section of the ohel mo'ed
serves as a<BR>buffer between God and Bnei Yisrael. There, the ktoret
must<BR>be offered each time the kohen enters to perform his service,<BR>which
creates an anan [cloud of smoke] to 'protect' the kohen<BR>when he enters the
kodesh:<BR> "And Aharon shall offer the ktoret daily, in the
morning<BR> before tending to the menorah, and when lighting the
menorah<BR> in the evening..." (30:7-8).<BR> [Note also Vayikra
16:2, where Aharon must also offer<BR> ktoret to create a similar cloud of
smoke to protect<BR> himself before entering the kodesh ha-kodashim on
Yom<BR> Kippur!]<BR> <BR> With this
background we can answer our opening question.<BR>One could suggest that by
placing the commandment to build the<BR>mizbach ha-ktoret after the summary
psukim at the very end of<BR>this unit, the Torah alludes to its unique function
as a<BR>'buffer' in this covenantal encounter. As - 'realistically'
-<BR>Bnei Yisrael may not be worthy of this encounter, the Torah<BR>commands
Bnei Yisrael to place the mizbach ktoret in the<BR>kodesh to serve as a buffer,
to protect them for the Shechina<BR>that dwells in the kodesh
kedoshim.<BR> [Note the similarity between the nature of this
'protected<BR> encounter' in the mishkan and what we referred to in
our<BR> shiur on Parshat Yitro as 'plan A,' by which God speaks
to<BR> Moshe while 'covered by a cloud' so that the people can
only<BR> overhear their conversation. See Shmot 19:9! See
also<BR> Devarim 5:5.]</DIV>
<DIV> </DIV>
<DIV> Furthermore, the dialectic nature of this
encounter is<BR>highlighted by the placement of the laws of the mizbach
ha-<BR>ktoret outside this Shechina unit, yet within the same dibur!</DIV>
<DIV> </DIV>
<DIV>THE KTORET UNIT<BR> Up until this point, we have
treated parshiot<BR>Teruma/Tetzaveh as one, integrated unit, as indicated by
the<BR>single dibur that introduces these two parshiot. Now we
must<BR>consider the remaining parshiot (in Parshat Ki Tisa) that form<BR>the
final six paragraphs of the greater tzivui
ha-mishkan<BR>unit.<BR> Take a minute to review the
beginning of Ki-Tisa (i.e.<BR>30:11-31:17), noting how it describes several
other mitzvot<BR>concerning the mishkan that were also 'left out' of
the<BR>Shechina unit.<BR> When we list these parshiot in
order, we find once again<BR>a set of 'bookends':</DIV>
<DIV> </DIV>
<DIV>30:1-10 mizbach ha-ktoret (* bookend 1
*)<BR>
(as explained above)</DIV>
<DIV> </DIV>
<DIV>30:11-16 Machatzit ha-shekel
-<BR>
money collected to fund the ohel mo'ed</DIV>
<DIV> </DIV>
<DIV>30:17-21
Ki'yor<BR>
the faucet for the kohanim to wash their hands</DIV>
<DIV> </DIV>
<DIV>30:22-33 Shemen
ha-mishcha<BR>
special oil to anoint the mishkan's accessories and
the<BR>
kohanim</DIV>
<DIV> </DIV>
<DIV>30:34-38 Ktoret (* bookend 2
*)<BR>
the incense for the mizbach ktoret</DIV>
<DIV> </DIV>
<DIV> [At this point, the laws concerning the mishkan end.<BR>
Chapter 31 discusses the appointment of Betzalel to build<BR> the mishkan
and the prohibition to work on Shabbat (to<BR> preclude the possible,
mistaken notion the work for the<BR> mishkan on shabbat is
permissible). Whereas these do not<BR> involve laws directly
relating to the construction of the<BR> mishkan and its accessories, we
have omitted them from this<BR> table.]<BR>
<BR> The above table shows how (1) the mizbach ktoret
and (2)<BR>the mitzvah to make the ktoret delineate a second unit,
which<BR>contains several peripheral commandments regarding
the<BR>mishkan.</DIV>
<DIV> </DIV>
<DIV>A PARALLEL STRUCTURE<BR> As your review these
parshiot, note how a rather amazing<BR>parallel structure emerges; pointing to
the direct connection<BR>between this Ktoret unit and the previous Shechina
unit. Note<BR>how each of these peripheral commandments in the Ktoret
unit<BR>corresponds (in the same order!) to a related topic in the<BR>Shechina
unit!<BR> The following table illustrates this
parallel:</DIV>
<DIV> </DIV>
<DIV>TOPIC
SHECHINA
KTORET<BR>
UNIT UNIT</DIV>
<DIV> </DIV>
<DIV>Accessories
aron, mizbach<BR> in
the
kaporet,
ktoret<BR>mishkan
shulchan,<BR>
menorah</DIV>
<DIV> </DIV>
<DIV>Ohel Mo'ed yeriot,
machatzit<BR>
krashim
ha-shekel<BR>
le-avodat<BR>
ohel mo'ed</DIV>
<DIV> </DIV>
<DIV>Chatzer mizbach
kiyor<BR>
ha'olah</DIV>
<DIV> </DIV>
<DIV>Dedication bigdei shemen
ha-<BR> kehuna
&
mishcha<BR>
milu'im<BR>
(to anoint<BR>
the kohanim)</DIV>
<DIV> </DIV>
<DIV>Daily
korban
ktoret<BR>Offering tamid
on tamid
on<BR> mizbach
ha-ola mizbach ha-ktoret</DIV>
<DIV> </DIV>
<DIV><BR> The mitzvot found in the Shechina unit,
which focus on<BR>God's 'hitgalut' in the mishkan, are complemented by
the<BR>mitzvot in the Ktoret unit, which focus on the need to protect<BR>Bnei
Yisrael in this special encounter.<BR> Note as well how
all of the mitzvot in the Ktoret unit<BR>emphasize either kapara (see shiur on
Yom Kippur, where we<BR>explained how kapara involves protection from God's
hitgalut)<BR>or warn of impending death if not performed properly (see<BR>30:10;
30:12; 30:21; 30:33; 30:38; relate to Devarim<BR>5:21-23!). Protection is
required from the potential<BR>punishment enacted should man not prepare himself
properly for<BR>this encounter with God in the mishkan.</DIV>
<DIV> </DIV>
<DIV> In this manner, the laws of the mizbach ktoret can
serve<BR>as an eternal reminder of how man must not only value his<BR>ability to
enjoy a relationship with God, but also remain<BR>aware of the natural limits of
this encounter.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>==================<BR>FOR FURTHER IYUN<BR>A. Be sure to see Ramban on
30:1, where he explains why the<BR>mizbach ha-ktoret is at the end of the
unit. See also Seforno<BR>& Chizkuni. Relate these approaches to our
analysis of this<BR>unit in the above shiur.</DIV>
<DIV> </DIV>
<DIV>B. In our discussion of the overall structure, we noted that<BR>(B)
comprises the complete unit of tzivui ha-mishkan. Note<BR>that this
complete unit includes seven dibur's. [A dibur is<BR>each time the Torah
introduces God's speech to Moshe with, "Va-<BR>yedaber Hashem el Moshe leimor"
or "va-yomer ...", etc.<BR> [See 25:1, 30:11,
30:17, 30:22, 30:34, 31:1, and 31:12.]<BR> One could
view these dibur's as allusions to the seven<BR>days of creation. The
first dibur, covering the entire<BR>Shechina unit, may reflect the concept of
God's creation of<BR>light / Shechina (see Rashi on Breishit 1:3). The
next four<BR>deal with other mitzvot of the mishkan. [Admittedly,
they<BR>don't work out as good as the rest.] The sixth dibur<BR>describes
the appointment of Betzalel to build the mishkan.<BR>This may parallel God's
creation of man on the sixth day.<BR>Just as man in Creation [perek aleph] was
to master the<BR>material world and utilize his God-given talents towards
a<BR>divine purpose, so must Betzalel organize the materials<BR>collected and
use his God-given talents to oversee the<BR>construction of the mishkan.
To do so, he requires 'ruach<BR>Elokim' (31:3/ relate to the creation of man
'be-tzelem<BR>Elokim').<BR> The seventh dibur is the
mitzvah to keep Shabbat! (See<BR>31:15.) This may serve as the basis
for the many Midrashim<BR>that describe the mishkan as the pinnacle of the
creation<BR>process. This reflects, once again, the biblical theme
that<BR>the natural world needs to be directed towards a
divine<BR>purpose. This is the duty of man not only in the mishkan,
but<BR>also throughout his daily life, as well.</DIV>
<DIV> </DIV>
<DIV>C. A FULL TIME JOB<BR> Recall from our
original outline how the first two psukim<BR>of Parshat Tetzaveh (i.e. the
mitzvah to light the menorah<BR>/see 27:20-21) also appears out of place.
If we follow the<BR>logic of the structure of the Shechina unit, it should
have<BR>been recorded together with the mitzvah to build the menorah<BR>(just
as the mitzvah to offer the lechem ha-panim is included<BR>with the
mitzvah to build the shulchan / see 25:30).<BR>
Nevertheless, the Torah transfers these psukim from<BR>chapter 26 and juxtaposes
them with the mitzvah to make the<BR>bigdei kehuna (in chapter 28).
Why?<BR> One could suggest that in doing so, the Torah
alludes to<BR>a more important role of the kohanim. Aside from the
honor<BR>and glory of their position, as reflected by their special<BR>garments,
their primary job is to 'spread the light' of Torah<BR>- the message of mishkan,
as represented by the aron ha-eidut<BR>at its focal point - to Bnei
Yisrael.<BR> It is this mitzvah of the kohanim, to
disseminate the<BR>Torah, which may explain why it referred to as a "chukat
olam<BR>le-doroteichem - an everlasting law for all generations"
(see<BR>27:31). Even when the mikdash lay in ruins, this
mitzvah<BR>forever remains the obligation of our religious leaders.</DIV>
<DIV> </DIV>
<DIV>D. ADDITIONAL SOURCES & RESEARCH<BR>Re: The 'displacement' of the
mizbach ha-ktoret<BR> We explained that the Torah
'transferred' the discussion<BR>of the mizbach ha-ktoret to the end of the
mishkan unit to<BR>emphasize its role as a 'buffer', protecting Bnei Yisrael
from<BR>the 'hashra'at ha-Shechina' that occurs in the mishkan.
This<BR>general idea appears in the Vilna Gaon's "Aderet Eliyahu".<BR>The Gaon
explains that neither the ktoret nor the machatzit ha-<BR>shekel (which the
Torah discusses immediately following its<BR>discussion of the mizbach
ha-ktoret) was indispensable for<BR>'hashra'at ha-Shechina'. They come
into play once the<BR>Shechina has already descended, in order to bring kapara
for<BR>Bnei Yisrael. Though the Gaon does not mention the 'buffer'<BR>idea
developed in the shiur, his explanation does feature the<BR>concept of a need
for kapara when the Shechina descends and<BR>the mizbach ha-zahav as filling
that role. Like the Gaon, the<BR>Seforno also writes that the mizbach
ha-zahav is not necessary<BR>for the Shechina to descend. However, rather
than pointing to<BR>atonement as the ktoret's primary function, the Seforno
views<BR>it as an expression of kavod to Hashem, and hence a prayer of<BR>sorts
asking the Almighty to accept the korbanot offered on<BR>the other
mizbeiach. The Ramban also writes along the lines,<BR>describing the
mizbach ha-zahav as an expression of kavod<BR>rather than a means of bringing
the Shechina.<BR> This point, whether or not the ktoret
is required to<BR>bring the Shechina, appears to be subject to dispute.
The<BR>Midrash Tanchuma, Tetzaveh 15, writes clearly that the<BR>Shechina would
not descend into the mishkan until after the<BR>ktoret was offered. This
is also the view of the Da'at<BR>Zekeinim mi-Ba'alei ha-Tosafot on Shmot
25:6. This view would<BR>oppose the position of the Seforno and Vilna
Gaon.<BR> Several different answers to the question of
this<BR>parsha's location appear in other mefarshim. Some
Acharonim,<BR>including the Meshech Chochma (30:1), view the location of<BR>this
parsha as an allusion to the halacha allowing the<BR>offering of ktoret even
without the mizbach ha-ktoret. The Or<BR>Ha-chayim (25:9) also sees here a
subtle allusion to a<BR>technicality, that Shlomo Ha-melech built his own
mizbach ha-<BR>ktoret rather than using Moshe's. (This assumption
is<BR>somewhat controversial - see Torah Shleima, milu'im to
Parshat<BR>Tetzaveh, 29.) The Tzror Ha-mor (30:1) writes that the
Torah<BR>places this parsha last to indicate the unique stature of
the<BR>mizbach ha-ktoret as the most important of all the klei
ha-<BR>mikdash. A similar theory is advanced by Rav Dov
Rabinowitz<BR>("Da'at Sofrim"), who claims that Bnei Yisrael are worthy
for<BR>the ktoret, the most exalted of all the offerings, only after<BR>they
have loyally executed all the commands of the previous<BR>chapters and the
Shechina has taken it residence in the<BR>mishkan. Rav Zalman Sorotzkin
(Oznayim la-Torah 30:1)<BR>suggests precisely the opposite: lest one afford too
much<BR>importance to the mizbach ha-zahav over the mizbach ha-<BR>nechoshet,
the Torah extracted the former from the discussion<BR>of the klei ha-mikdash in
order to emphasize that the mizbach<BR>ha-nechoshet actually constitutes the
primary altar. The<BR>Netziv understands the Torah's structure as intended
to<BR>underscore the distinct themes symbolized by the two<BR>mizbachot.
The mizbach ha-nechoshet - along with the menorah<BR>- represents Torah, whereas
the mizbach ha-ktoret symbolizes<BR>gemilut chasadim. The Torah emphasizes
their symbolic<BR>distinction by separating them; their coexistence in
the<BR>heichal points to the need for the two to work in tandem.
The<BR>Malbim, who develops an elaborate system of symbolism with<BR>regard to
the mishkan and its accessories, views the mizbach<BR>ha-ktoret as representing
the spiritual result of the avoda<BR>performed in the mishkan. It is
therefore presented last and<BR>apart from the rest of the mishkan's components,
as it<BR>represents that which is attained as a result of that was<BR>discussed
beforehand.</DIV>
<DIV> </DIV>
<DIV><BR></FONT> </DIV></BODY></HTML>