Tetzaveh 2022

1“And you shall command the Children of Israel, and they shall take for you clear olive oil, pressed to make light, to kindle an everlasting lamp. [It shall be] Within the Ohel Moed outside of the Parochet which itself is above [or outside of] the Eidus [the Tablets of Testimony which are in the Holy Ark]; there, Aaron and his sons will prepare it from evening till morning before God, an everlasting rule for all generations from the Children of Israel.” (Ex 27: 20-21)

2These two pesukim, which introduce our parsha, seem strangely out of place. On the face of it, they appear to belong to one of two other places. The first is in last week’s parsha, alongside the description of the Menorah. That would match the treatment by the Torah of the Lechem Hapanim (showbreads), which are described alongside the description of the Holy Table. “And you shall place on the Shulchan (Table) Lechem Panim (Show Breads) before Me in perpetuity.” (ibid. 25:30) The second context in which these pesukim seem to belong is in the parsha of Beha’alotcha, when the structure and lighting procedure for the Menorah is described. Additionally, what is meant by the term “Ner Tamid – Everlasting Lamp”? Rashi says that it means each and every day, from evening to morning. (This differs from the Lechem Hapanim, which were also described as “Tamid – everlasting.” The Lechem Hapanim were to be on the table twenty-four hours a day, seven days a week.) The Ramban quotes the Midrash and the Sifri, both of which say that it’s about the “Ner Ma’aravi- the westernmost Lamp” which was to burn 24/7. If and when it went out, the Kohanim were to clean out the lamp and relight it. The other candles extinguished shortly after dawn. The wicks were cleared out in the morning and then lit again in the evening. The “Ner Ma’aravi,” the westerly lamp, remained lit throughout the day and night. The Gemara offers a third interpretation for the term Tamid, namely, that the candles are to be lit even on Shabbat and even in a state of Tumah (ritual defilement).

3Let us note two things here. First, it is unlike Rashi to ignore the Midrash and the Sifri! Second, how can the term “Tamid” mean both “lit in perpetuity” and also “be lit even on Shabbat and when in a state of Tumah”? In my view, Rashi holds that the term “Tamid” means “lit always, even on Shabbat and in a state of Tumah”; therefore, the term cannot mean that it must be lit continuously. The Midrash, which addresses the fact that the westernmost candle was never extinguished, refers to the miracle that occurred with that candle. Miraculously, it never went out. The Kohen would clean out the candles that had extinguished overnight. He would never need to clean the western candle because it was “Tamid.” The issue is not that there was a mitzvah to keep it lit always. Rather, miraculously, the western candle never extinguished!

4The Zohar says there are 53 parshiyot in the Chumash. The problem is that we count 54. Furthermore, it has been pointed out that Moshe’s name is absent from the parsha. This explains the “Atah Tetzaveh”; “You, the one whose name may not be mentioned, shall command, etc.” The explanation given is that Moshe said during the crisis of the Golden Calf, “If not [if You will not forgive the people for the golden calf] – erase me from Your book.” The erasure is fulfilled in his name being absent from our parsha. Two questions arise. First, why did God choose the parsha of Tetzaveh for this absence to manifest? Second, what does it matter that Moshe’s name is missing? What are the implications of a missing name? Some commentators suggest that Terumah and Tetzaveh are really one long parsha, which for some reason the Rabbis decided to split into two. Moshe’s name, therefore, is not missing from the old combined parsha – just from the truncated parsha. Yet, we might ask: Why divide up the parsha to begin with? Moreover, is there something specific about the menorah oil that it served as a break-point between these two parshiyot?

5Another term which appears in the parsha describing the mitzvah of lighting the menorah is that it is to be “Ledorotam,” meaning, for all generations. This term implies that there is a mitzvah even today to light candles! Indeed, the Midrash notes that the mitzvah is fulfilled to this day by lighting candles in shuls. The Ner Tamid found in our synagogues is a reminder of westernmost candle. (Similarly, the Kotel Ma’aravi, the Western Wall, is a perpetual reminder of the original Beit Hamikdash.) The same idea can be found in the treatment of the Kohen. “And it shall be for them the priesthood, a law forever” (ibid. 29:9) Although we don’t have the Priestly Garments, we continue the practice of honoring the Kohen in shuls by always giving him the first Aliyah and with the Birkat Kohanim - Priestly Blessings, which are exclusively recited in shuls. Parshat Tetzaveh differs from Terumah in this way. Terumah is relevant only as long as there is a Holy Temple, while Tetzaveh is forever in some form. Now we understand the words that open our parsha “And you shall command.” This refers not necessarily to Moshe but to whoever leads our people. Parshat Terumah/Tezaveh was split after the destruction of the Temple. The vessels in Terumah have been destroyed and are no longer functioning. The candles and the priesthood, however, remain in some form. Moshe’s name is missing since he did not wish to be associated with the destruction of the Temple. Instead, it will be “Atah,” you the people, whose collective strength and purity will sustain us Tamid and Ledorotam.

6Dedicated to the memory of Joel Shulman A’H