[Par-reg] For Parshat Tezaveh
Menachem Leibtag
mleibtag at gmail.com
Thu Feb 14 13:42:06 EST 2019
*************************************************************
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 --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20190214/1917428a/attachment-0001.html>
-------------- 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/20190214/1917428a/attachment-0001.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: tzaveh1.doc
Type: application/msword
Size: 73728 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20190214/1917428a/attachment-0001.doc>
More information about the Par-reg
mailing list