One of the eight garments of the High Priest is the Breastplate. This is called by the Torah ‘The Breastplate of Judgement’. Rashi gives two reasons for this name. One, is that this garment atones for cases of perversion of justice that never come to light. The second explanation is that the Breastplate enables the will of G-d to be clarified. (This refers to the Urim and Tumim: the precious stones on the Breastplate with the names of the tribes; that lit up in differing combinations, providing an answer to questions of national importance). According to this explanation, the word ‘judgement’, has here the meaning of clarifying or discerning the truth of a matter. If we think about it, these two explanations are actually contradictory. The same garment that is used for establishing the right and just verdict is the very vehicle of atonement for cases when this is precisely what has not happened. While in one case the Breastplate is used to establish justice; in the other it is used to cover up (the root of the word atone, in Hebrew), injustice. How are these explanations to be reconciled. I believe that they can be, if we look deeper, in a away that is very appropriate to this time of year. There are two aspects to the way G-d interacts with the world: revealed and hidden. In the Exodus from Egypt, for example, G-d revealed Himself in an open way to bring justice to the Israelites. In the same way, G-d reveals Himself through the laws of the Torah and the judicial system it establishes. The judges, often called ‘god’ in the Torah, bring to light the truth in each case and execute the justice of G-d. Yet there are times when they are unable to do so. Either through human error or malicious intent the cause of justice is perverted. In such a case, it is hinted in the Torah, G-d Himself makes sure that justice is ultimately done. Yet that justice may be delayed and not readily apparent to human eyes. In that sense, the Breastplate, the symbol of Divine justice, covers-up or atones for perversion of justice. It takes the administration of true justice in such cases, out of the realm of revealed human action and into the hidden hand of G-d. This, of course, is the meaning of Purim. Famously, the name of G-d does not appear in the Megillah. During the time of Purim G-d’s face was concealed, yet justice was in the end served by His hidden hand. This is the lesson of Purim. Though things may seem murky and dire, G-d’s justice and salvation are just below the surface.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
The command to light the Menorah. Aaron’s clothes: the Epod. |
Sheni |
Aaron’s clothes: the Breastplate. |
|
Shelishi |
Aaron’s clothes: the Robe, the plate and the Mitre. The four garments of a regular Priest. |
|
Revi’i |
The ceremony of induction to the priesthood. |
|
Chamishi |
Induction continued. |
|
Shishi |
The daily offering. |
|
Shevi’i |
The altar of incense. |
|
Maftir |
Remember what Amalek did to you. |
|
Haftorah |
I Samuel: 15;1-34: Saul’s war against the Amalekites. |
Sidra Statistics
Parshat Tetzaveh
· has 111 verses ;
· is the 8th in Exodus, 20th in the Torah
· 8th longest in Exodus, 27th longest in the Torah
· has 4 pos + 3 neg = 7 mitzvot.
