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<h1>Shabbat Table Topics – Parashat Tetzaveh</h1> | <h1>Shabbat Table Topics – Parashat Tetzaveh</h1> | ||
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<category>Choosing the Levites | <category>Choosing the Levites | ||
| − | <p> | + | <p>The directive to consecrate Aharon and his sons appears near the beginning of Parashat Tetzaveh, suggesting that they were selected to serve as priests before the Sin of the Golden Calf. However, <a href="Devarim10-8" data-aht="source">Devarim 10:8</a> suggests that both the Priests and Levites were chosen only in the aftermath of the sin.</p> |
<ul> | <ul> | ||
<li>How are the these verses to be reconciled? Were the Levites and Priests chosen together or at different times? Why was the tribe of Levi selected at all? </li> | <li>How are the these verses to be reconciled? Were the Levites and Priests chosen together or at different times? Why was the tribe of Levi selected at all? </li> | ||
<li><multilink><a href="RashiDevarim10-8" data-aht="source">Rashi</a><a href="RashiDevarim10-8" data-aht="source">Devarim 10:8</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> suggests that they merited the positions due to their loyalty to Hashem when the rest of the nation sinned with the Golden Calf.  Is it it logical, though, that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter? How could Rashi respond to this objection?</li> | <li><multilink><a href="RashiDevarim10-8" data-aht="source">Rashi</a><a href="RashiDevarim10-8" data-aht="source">Devarim 10:8</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> suggests that they merited the positions due to their loyalty to Hashem when the rest of the nation sinned with the Golden Calf.  Is it it logical, though, that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter? How could Rashi respond to this objection?</li> | ||
| − | <li>In contrast to Rashi, <multilink><a href="RYosefBekhorShorBemidbar3-13" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBemidbar3-13" data-aht="source">Bemidbar 3:13</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> suggests that the choice was practical in nature. Though originally all firstborns had been designated to serve, Hashem decided that it was better that the sacrificial service be hereditary and confined to a single family line. What are the advantages and disadvantages of each model (having | + | <li>In contrast to Rashi, <multilink><a href="RYosefBekhorShorBemidbar3-13" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBemidbar3-13" data-aht="source">Bemidbar 3:13</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> suggests that the choice was practical in nature. Though originally all firstborns had been designated to serve, Hashem decided that it was better that the sacrificial service be hereditary and confined to a single family line. What are the advantages and disadvantages of each model (having a single tribe serve vs. one individual from each family serve)?</li> |
</ul> | </ul> | ||
<p>For elaboration, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</p> | <p>For elaboration, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</p> | ||
</category> | </category> | ||
<category>Warning Bells and Uniforms | <category>Warning Bells and Uniforms | ||
| − | <p>Shemot 28:33-34 commands the placing of bells on the fringes of the priestly robes, and explains: "its sound shall be heard when he goes into the sanctuary in front of Hashem and when he comes out and he won't die".  Though it is clear that the verse is warning against a potential fatality, who might die and why is ambiguous.</p><ul> | + | <p><a href="Shemot28-33-34" data-aht="source">Shemot 28:33-34</a> commands the placing of bells on the fringes of the priestly robes, and explains: "its sound shall be heard when he goes into the sanctuary in front of Hashem and when he comes out and he won't die".  Though it is clear that the verse is warning against a potential fatality, who might die and why is ambiguous.</p> |
| − | <li><multilink><a href="RashiShemot28-35" data-aht="source">Rashi</a><a href="RashiShemot28-35" data-aht="source">Shemot 28:35</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> maintains that the warning is unrelated to the bells, but instead refers to the need for the High Priest to | + | <ul> |
| + | <li><multilink><a href="RashiShemot28-35" data-aht="source">Rashi</a><a href="RashiShemot28-35" data-aht="source">Shemot 28:35</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> maintains that the warning is unrelated to the bells, but instead refers to the need for the High Priest to wear all of the required vestments for serving in the Tabernacle, lest he die. <multilink><a href="RalbagShemotBeurHaMilot28-35" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaMilot28-35" data-aht="source">Shemot Beur HaMilot 28:35</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, instead, suggests that the verse warns against serving Hashem without purity of thought.  The bells served to remind the priest to properly channel his thoughts to the worship of Hashem.</li> | ||
<li>Why was it so important that the high priest wear a uniform? What purpose do uniforms serve in general?  Is there a difference between visual and auditory aids; which one would serve as a better focal point to remind one to focus?  How might wearing tzitzit or a head covering serve a similar purpose to the high priest's garments?  For more, see <a href="Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"" data-aht="page">Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"</a>.</li> | <li>Why was it so important that the high priest wear a uniform? What purpose do uniforms serve in general?  Is there a difference between visual and auditory aids; which one would serve as a better focal point to remind one to focus?  How might wearing tzitzit or a head covering serve a similar purpose to the high priest's garments?  For more, see <a href="Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"" data-aht="page">Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"</a>.</li> | ||
</ul> | </ul> | ||
| + | </category> | ||
| + | <category>More... | ||
| + | <p>For more, see: <a href="Parashat Tetzaveh/TopicList" data-aht="page">Parashat Tetzaveh Topics</a>.</p> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Latest revision as of 05:01, 16 August 2019
Shabbat Table Topics – Parashat Tetzaveh
Choosing the Levites
The directive to consecrate Aharon and his sons appears near the beginning of Parashat Tetzaveh, suggesting that they were selected to serve as priests before the Sin of the Golden Calf. However, Devarim 10:8 suggests that both the Priests and Levites were chosen only in the aftermath of the sin.
- How are the these verses to be reconciled? Were the Levites and Priests chosen together or at different times? Why was the tribe of Levi selected at all?
- Rashi suggests that they merited the positions due to their loyalty to Hashem when the rest of the nation sinned with the Golden Calf. Is it it logical, though, that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter? How could Rashi respond to this objection?
- In contrast to Rashi, R"Y Bekhor Shor suggests that the choice was practical in nature. Though originally all firstborns had been designated to serve, Hashem decided that it was better that the sacrificial service be hereditary and confined to a single family line. What are the advantages and disadvantages of each model (having a single tribe serve vs. one individual from each family serve)?
For elaboration, see Selection of the Priests and Levites.
Warning Bells and Uniforms
Shemot 28:33-34 commands the placing of bells on the fringes of the priestly robes, and explains: "its sound shall be heard when he goes into the sanctuary in front of Hashem and when he comes out and he won't die". Though it is clear that the verse is warning against a potential fatality, who might die and why is ambiguous.
- Rashi maintains that the warning is unrelated to the bells, but instead refers to the need for the High Priest to wear all of the required vestments for serving in the Tabernacle, lest he die. Ralbag, instead, suggests that the verse warns against serving Hashem without purity of thought. The bells served to remind the priest to properly channel his thoughts to the worship of Hashem.
- Why was it so important that the high priest wear a uniform? What purpose do uniforms serve in general? Is there a difference between visual and auditory aids; which one would serve as a better focal point to remind one to focus? How might wearing tzitzit or a head covering serve a similar purpose to the high priest's garments? For more, see Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת".
More...
For more, see: Parashat Tetzaveh Topics.
