[Par-reg] Parshat Tezave

Thu Feb 10 01:43:11 EST 2011

**********************************************************
***

     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

**********************************************************
***

             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.

-------------- next part --------------
A non-text attachment was scrubbed...
Name: tzaveh1.pdf
Type: application/pdf
Size: 55182 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20110210/38b01a71/attachment-0001.pdf 