The latter part of our Parshah deals with the inauguration of the Priesthood. This is the parallel passage to that at the end of Parshat Tetzaveh, where these ceremonies are commanded. The commentators, however, differ where to place this passage in relation to the inauguration of the Tabernacle that we read about two week’s ago at the end of the Book of Exodus. Rashi, following his dictum that there is no chronological order in the Torah, conflates the two occasions and regards this week’s passage as providing greater detail on what went on at that time. Ramban, who likes to keep to the chronological order disputes this view. He points out that at the end of Exodus nothing is related of the ceremonies concerning the inauguration of the Priesthood and those passages are solely concerned with the erection of the structure. Now, following G-d’s instructions to Moses concerning sacrifices, the proper ceremonies can be performed to inaugurate the priests in their position. For Ramban, then, the erection of the structure of the Tabernacle and the induction of those who serve in it are two separate things, while for Rashi they are inseparable. If we extend this discussion from the Tabernacle to other institutions we can glean some instructive insights into public life. What makes an institution, a community, a government or a nation? Is it the structure of the body or the people who run it? When seeking to reform institutions, a current hot topic, do we need to reform the structure of that institution or replace the people working in it? Ramban seems to feel that the physical or legal infrastructure of a body and its human resources can be separated. Both may need attention but, as in the Torah chronology, they can be dealt with separately. Rashi strongly disagrees. It would seem he cannot accept the Torah’s chronology at face value precisely because, for him, the idea of a Tabernacle without priests is a contradiction in terms. Why would Moses set up the structure of the Tabernacle while at the same time leaving the inauguration of the priestly service for later? Its a bit like the scenario in ‘Yes Minister’ with the hospital without patients. This idea can have great relevance for us today. We have many institutions in British Jewry, some would say far too many. People often concentrate on trying to reform the structure. But if the people who run these institutions are no good at what they do or not motivated, or not enough people are involved, then maybe that’s the real problem. For Rashi, the Torah is telling us: put people first.