Parashat T'tzaveh (Exodus 27:20 - 30:10)

by Rabbi Kathleen de Magtige Middleton

Summary

This week’s parashah continues the description of the Tabernacle, its furnishings and the robes of its ministering priests.

T’tzaveh sets out describing the oil for the m’norah; the seven branched candelabrum in the Tabernacle, which was kept burning by Aaron and his sons. The account then focuses its attention on the ritual robes of Aaron and his sons and the proceedings of their ordination service, a full account of which we can find later in the book of Leviticus. The portion concludes with a description of the incense altar which was to be placed in the inner sanctuary of the Tabernacle.

Commentary

The description of the furnishings of the Tabernacle and the priestly garments could make for some frustrating reading. Despite the precise descriptions it does not really provide the reader with a clear mental picture of how the building and its ministers would have looked.

One thing however becomes abundantly clear, and that is that both the building and the vestments of its ministers were designed to create an awe-inspiring visual impression on anyone who would behold them. As the sole place on earth where proper atonement could be made between God and humanity by means of the sacrificial cult, the Tabernacle could be seen as the symbolic gateway between the mundane earth and the sublime beyond. As the intercessor the High Priest who would sacrifice on behalf of the people was dressed to impress, not only in order to create a clear visual distance between his consecrated person and the secular people, but also by the sheer splendor of his clothing, which would symbolically near the sublime.  

In fact the sacrificial cult and much of the Tabernacle’s symbolism seem now alien to us, and so is the role of the priests. Nevertheless, their focus on aesthetics perfection in worship might appeal to us. The rabbinic concept of hidur mitzvah (the beautification of the execution of a mitzvah) might have been particularly inspired by this, and has lead to exquisite Judaica throughout the centuries, the finest examples of which would be the ornaments of the Torah Scrolls, which are of course inspired by the ancient priestly robes and regalia; down to its mantle, bells and breastplate.  

In fact aesthetics and faith so often meet each other in worship, although it is by no means a prerequisite for proper worship, nevertheless when the senses are overwhelmed by beauty, we also feel our souls are touched in a way similar to a religious sensation.

In today’s world the drive for hidur mitzvah, beautifying worship, has perhaps slipped away from our religious agenda. We often feel that it should be enough that we are there, that it is enough if we do anything at all. Perhaps our portion might teach us that it does matter how we dress and conduct ourselves during services, because by doing so we dedicate ourselves and our community to the service; we elevate the outside as well as the inside, or perhaps we might try to elevate the inside also through the outside. Services are not always all about how I may feel comfortable, but how as a collective we might achieve a sense of holiness and dedication.

Rabbi Kathleen de Magtige Middleton