Tetzaveh | ???? | “You shall command ”

– Sons of the Light who does righteous deeds and who lead many to righteousness on the earth below as they hold on to the word of life will be like the stars forever.

– Sons of the pure oil will also shine like the brightness of the heavens above.


This weekly portion of Tetzaveh is the twentieth reading from the Torah. Tetzaveh (????) means “You shall command,” as in the first verse in the book of Exodus 27 chapter , it says, “You shall ( command ) the sons of Israel, that they bring you clear oil of beaten olives for the light, to make a lamp burn continually” (Exodus 27:20). In this portion continues to describe the instructions for the construction of the Tabernacle, and explaining particularly on the priesthood that was to serve in that holy sanctuary. The Israelites are commanded to make special garments for Aaron and his sons to wear while ministering as priests. G-d appoints Aaron and his sons as priests, which describes the priestly clothing, and explains how to properly sanctify the priests. Aaron is commanded to make incense offerings to G-d every morning on an altar. G-d explains that once a year Aaron will make an offering on that altar to atone for all of the Israelites’ sins.

This studies starts with the laws about the seven-branched candlestick (Menorah) that Aaron lit in the Tabernacle in the desert. The Menorah was also called the “Ner Tamid” ( Eternal Lamp ) and as he lit the Menorah, ignited along with it the souls of the Israel people . It was the job of Israel as a collective of individuals to provide the pure crushed olive oil for the Menorah. The light was to burn every day, including the Sabbath.

Most High instructed the Israelites to bring Moses clear olive oil, so that Aaron and his descendants as High priest could kindle lamps regularly in the tabernacle as mentioned in Exodus 27:20-21

This command was for the Children of Israel to bring pure pressed olive oil to supply the Menorah, the lampstand of the Mish’kan ( Tabernacle ) and later in the Temple. Aaron the Cohen was appointed to light the seven wicks of the Menorah, all in the manner of ( the spiritual world ) above. Aaron was to light the first 5 lamps of the menorah, followed by lighting the incense, and then the last 2 lamps. Rabbi Eleazar explains the close connection between the burning of oil for light and the incense for fragrance and also the inner altar and the Menorah stood together to give joy to all in reference to the verse “oil and incense rejoiced the hearts” (Proverbs 27: 9). The combined effect of light and fragrance is said to refresh the spirit.

Pure olive oil beaten for the light:

A Midrash expounded on Exodus 27:20 to explain why Israel was, in the words of Jeremiah 11:16, like “a leafy olive tree.” The Midrash taught that just as the olive is beaten, ground, tied up with ropes, and then at last it yields its oil, so the nations have come and beaten, imprisoned, bound, and surrounded Israel, and when at last Israel repents of its sins, G-d answers it.

The Midrash offered a second explanation: Just as all liquids commingle one with the other, but oil refuses to do so, so Israel keeps itself distinct, as it is commanded in Deuteronomy 7:3.

The Midrash offered a third explanation: Just as oil floats to the top even after it has been mixed with every kind of liquid, so Israel, as long as it performs the will of G-d, will be set on high by G-d, as it says in Deuteronomy.

“If you listen closely to what Adonai your God says, observing and obeying all his mitzvot which I am giving you today, Adonai your God will raise you high above all the nations on earth. – Deuteronomy 28:1

The midrash offered a fourth explanation: Just as oil gives forth light, so did the Temple in Jerusalem give light to the whole world, as it says in Isaiah 60:3. (Exodus Rabbah 36:1)

The Secret of the Lamp: In the book of f Proverbs, “The soul of man is a lamp of G-d.” – Proverbs 20: 27 and the soul of man is a lamp of G-d whose purpose in life is to illuminate the world with divine light.

Light of the World :

The Temple and the Menorah itself were known in Yeshua’s earthly time as the “Light of the World.” Then Yeshua spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” -John 8:12

Qumran Writings: This scripture`s interpretation: he is to instruct them about all the periods of history for eternity and in the statutes of the truth. (…. dominion) that passes from Belial and returns to the Sons of Light … by the judgment of G-d, just as t is written concerning him; “who says to Zion “Your divine being reigns” (Isaiah 52;7) “Zion” is the congregation of all the sons of righteousness, who uphold the covenant and turn from walking in the way of the people. “Your divine being” is Melchizedek, who will deliver them from the power of Belial. Concerning what scripture says, “Then you shall have the trumpet sounded loud; in the seventh month …” (Lev. 25;9) – sons of Light

Yeshua taught his disciples : Let your light so shine before men, that they may see your good works and glorify your Father in heaven. -Matthew 5:16

Yeshua explains and relates to the light as it is doing of righteous deeds within the framework of Torah and he is the light who commands us to shine forth his light. As it is mentioned in Exodus 27:20 to provide the crushed, pure oil.

We can find more interesting scriptures in the Book of New Testament:

“While you have the Light, believe in the Light, so that you may become Sons of Light.” -John 12:36

Yes, we have the prophetic Word made very certain. You will do well to pay attention to it as to a light shining in a dark, murky place, until the Day dawns and the Morning Star rises in your hearts. -2 Peter 1:19

But those who can discern will shine like the brightness of heaven’s dome, and those who turn many to righteousness like the stars forever and ever. – Daniel 12:3

for G-d is the one working among you both the willing and the working for what pleases him. Do everything without kvetching or arguing, so that you may be blameless and pure children of G-d, without defect in the midst of a twisted and perverted generation, among whom you shine like stars in the sky, as you hold on to the Word of Life. If you do this, I will be able to boast, when the Day of the Messiah comes, that I did not run or toil for nothing. – Philippians 2:13-16

Now on the first day of the week [i.e. after sunset Saturday], when the disciples came together to break bread, Paul, ready to depart the next day , spoke to them and continued his message until midnight. There were many lamps in the upper room where they were gathered together. And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. -Acts 20:7-9

Sons of Pure Oil:

Think a moment! Oh! Israel/Efrayim ( i.e firstborn son) obey his commandments and obedience to his voice as being called “Oil Provider /Oil Supplier” for the Messiah Kingdom. And Scripture states, the Sons of pure Oil” in Zechariah 4:14. This is an interesting passage in zechariah that explains the vision of the Menorah and two olive trees on either side with continual flow of Oil.

When Zechariah asks specifically about the two olive trees, he receives the answer: So he said, “These are the two anointed ones [literally, “Sons who provide oil”, who stand beside HaShem of the whole earth.” -Zechariah 4:14 . These are the two who supplies “Oil”, even it mentioned in the scriptures of Revelation 11 : 14

You are all sons of light and sons of the day. We are not of the night nor of darkness…..1 Thessalonians 5:5

….. And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the G-d of the earth. -Revelation 11:3-4

Construction of the Menorah relates to the Eye:

G-d’s instructions for making the Menorah: Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower – and so for the six branches that come out of the lampstand. -Exodus 25:33

The word for “almond” is sh’kad. The Menorah had seven branches, and on each branch there was a golden almond blossom. This word comes from the root shakad, which means “to watch.” The shape of the almond nut is also the shape of the eye. The seven almond blossoms on the Menorah represent the “Eyes of Most High” which scan to and fro throughout the earth.” Even we can find in the new testament about Seven Lamps in Revelation 4:5. ( i.e Menorah as “the Seven Spirits of G-d”) .

And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of G-d. -Revelation 4:5

So I answered and spoke to the angel who talked with me, saying, “What are these, my lord?” Then the angel who talked with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.” So he answered and said to me:… “For who has despised the day of small things? For these seven rejoice to see the plumb line in the hand of Zerubbabel (i.e rebuilding the temple ). They are the eyes of HaShem, which scan to and fro throughout the whole earth.” -Zechariah 4:4-5, 10

Peter quotes from the book of Psalms about the “Eyes of Most High”:

…Turn from evil, and do good; seek peace, go after it! – Psalm 34:15 ; – For He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of Most High are on the righteous...

-1 Peter 3:10-12

The Seven Lamps of the Menorah relates to the “Eyes of Most Holy One of Israel” and the “Seven Spirits of G-d.” They are watching men and their ways. Those eyes of the Righteous Judge are watching the deeds of righteous men and women, and the evil deeds of the wicked. They are watching as His “righteous ones” (believers) are persecuted for righteousness’ sake. Those “Eyes” are watching as we “witness” by our faith living in the spirit of Yeshua and to follow the footsteps of him.

This is when perseverance is needed on the part of G-d’s people, those who observe his commands ( i.e Mitzvot of HaShem) and exercise Yeshua’s faithfulness. – Revelation 14:12

For we are His workmanship, created in Yeshua haMashiach for good works, which G-d prepared beforehand that we should walk in them. -Ephesians 2:10

For glory and for Splendour :

An ancient proverb says that “Clothing makes the man”: As a matter of facts, the Jewish law and our Sages’ interpretations are very clear on the matter: no kohen can serve in the Tabernacle or the Temple unless they wear the special set of clothes described by the Torah : the tunic, the breastplate, the robe, the head covering etc. In exodus: “You shall make holy garments for Aaron your brother, for glory and for beauty.”

Exodus 28:2


Ramban (Nachmanides) quotes no less than ten different sources from the Tanakh (from the books of Kings, Psalms, Daniel and the Prophets) to explain the role of clothes in creating “glory” and “splendour”.

The Ramban talks extensively about the ability clothes have to bring upon the wearer a special status. The kohanim seemingly wear the clothes described by the Torah as they would a crown or a royal garb which elevate them from amidst the nation and place them on a pedestal of holiness.

Also, the first act of chesed, of loving-kindness, done by G-d immediately following the same episode is to make clothes for the first humans: “Adam called his wife’s name Eve (Chava, in Hebrew), because she had become the mother of all the living. And Hashem Elokim, G-d, made for Adam and his wife garments of skin, and He clothed them.”

Midrash Rabbah – Genesis XX:12 : AND THE LORD GOD MADE FOR ADAM AND HIS WIFE GARMENTS OF SKIN (‘OR), AND CLOTHED THEM (III, 21). In R. Meir’s Torah it was found written, ‘Garments of light (or) : this refers to Adam’s garments, which were like a torch [shedding radiance], broad at the bottom and narrow at the top. Isaac the Elder said: They were as smooth as a finger-nail and as beautiful as a jewel. R.Johanan said: They were like the fine linen garments which come from Bethshean, GARMENTS OF SKIN meaning those that are nearest to the skin. R. Eleazar said: They were of goats’ skin. R. Joshua said: Of hares’ skin. R. Jose b. R. Hanina said: It was a garment made of skin with its wool. Resh Lakish said: It was of Circassian wool, and these were used [later] by first-born children.4R. Samuel b. Nahman said: [They were made from] the wool of camels and the wool of hares, GARMENTS OF SKIN meaning those which are produced from the skin. R. Levi said: The Torah teaches you here a rule of worldly wisdom: spend according to your means on food; less than you can afford on clothing, but more than you can afford on a dwelling. Spend according to your means on food, as it is written, Of every tree of the garden thou mayest freely eat (Gen. II, 16). Less than you can afford on clothing: AND THE LORD GOD MADE… GARMENTS OF SKIN, AND CLOTHED THEM. More than you can afford on a dwelling: for lo! they were but two, yet they dwelt in the whole world.

As it is written : Fine linen, bright and clean has been given her to wear.” ( Fine linen” means the righteous deeds of G-d’s people ) . – Revelation 19:8

Jacob himself uses the “clean garments” to trick his father into giving him the blessing of the first-born. Joseph wears a “coat of many colours” which is used by his brothers to deceive their father, Jacob, into believing that Joseph is dead. Tamar sets aside her “widow garments” and dresses up as a prostitute in order to trap Yehudah into sleeping with her. And Joseph again “shaves and changes his clothing”, right before being summoned at the court of Egypt, in order to spare Pharaoh from seeing him in his dirty and torn prison clothes that he was forced to wear for two full years.

The “garments of skin” mentioned in Bereshit have also been interpreted by the Midrash as an allusion to ???? ??? (this time spelled with an aleph instead of an ain), which translates as “garments of light”. A light that is mentioned by our parsha as well, immediately before Aaron’s clothing, as part of G-d’s commandment to light the Menorah eternally.

In the Mishkan and later in the Temple, kohanim without their clothes would have been as “naked” as Adam and Even had been at the beginning: they would have been without identity, without purpose. However, once dressed in bigdei kehunah, once wearing the priestly garments, the kohanim were becoming symbols of a relationship stronger and more important than any one ritual. With their special clothes on, the kohanim were indeed a vessel for kedushah, for holiness, allowing people to communicate and interact with G-d.

The light of the world’s beginnings, woven into Adam and Eve’s clothes. The light of the Menorah, reflected on the clothes of the Temple’s kohanim… A clear, powerful and shadowless light, reflected even today on the clothes we wear as a symbol of our identity.

As it is written : Fine linen, bright and clean has been given her to wear.” ( Fine linen” means the righteous deeds of G-d’s people ) . – Revelation 19:8



Exodus 27:20-30:10

Genesis 2 :16; 3:21

Deuteronomy 7:3; 28 :1


Haftarah Portion


Ezekiel 43:10-27

Zechariah 4:4-5, 10, 14

Psalm 34:15

Daniel 12:3


Ha-Berit ha-Hadashah


Mark 4:35-5:43

1 Peter 3:10-12

1 Thessalonians 5:5

John 12:36

John 8:12

Matthew 5:16



Parashat Tetzaveh begins with Moshe being instructed to ensure that the olive oil used to light the menorah was pure and that the lamp was to be alight continuously. Aaron’s descendants, who inherited his good qualities of “loving peace and pursuing peace”(Avoth). The first words of the parsha are, “And you-ata-(Moshe) will command the children of Israel…to raise up an eternal light.” The Lubavitcher Rebbe explains that the word ‘ata’-you-is not just a pronoun. It reflects a level of Moshe higher than his name. ‘You’ cuts away all that is superfluous, goes directly to the essence of a person’s soul. This connects to the second word ‘Titzaveh’-‘will command.’ The Hebrew word for command is from the root meaning ‘connection.’ A commandment is an action that connects us to G-d.

“VeAtah Tetzave”, “And you, you must command…” (Exodus 27:20).

“Command the Children of Israel to bring you pure olive oil, crushed for light, so the lamp shall burn continuously.” (Exodus 27:20). In the time to come, in the merit of the light which burned in the Temple, I will bring you Melech HaMashiach (the anointed king from the line of David) who is compared to a flame, as it is written (Ps. 132:17), “I provided a flame for my Mashiach.”

As it is written: The house of Ya‘akov will be a fire and the house of Yosef a flame, setting aflame and consuming the stubble which is the house of ‘Esav. None of the house of ‘Esav will remain, for Adonai has spoken. – Obadiah 1 : 18

The verse could have simply said: ‘Tetzave’ which means “you must command.” Why do we need the word veAtah (and “you”)? In Hebrew it seems redundant. The word ‘Atah’ [Alef-Tav-Hei] is more complicated to explain, but basically, represents the Shekhinah (The Divine Presence).

The term “veAtah” therefore connects Malkhut with Zeir Anpin (cf. Zohar Tetzave); in terms of the Zohar: the Upper Light (Ohr haElion) and the Lower Light (Ohr haTakhton) are included together, as in the verse: “veAtah sustaining them all” (Nehemiah 9:6). The whole work of the Tabernacle was done by the merits of uniting Zeir Anpin and the Divine Presence (Malkhut); which allowed Israel to bring the consciousness of Zeir Anpin into the realm of Malkhut (our world) – this being itself the secret of the priestly garments.

This the secret in the verse: ‘veAtah HaShem be not far from me’ (Psalm 22:20 ), as in the verse: “Do not cast me from your Presence, nor take your Holy Spirit from me” (Psalms 51:13 ).

The Light from Above (Zeir Anpin) which corrects the world is Mashiach ben Yosef; the groom to whom the Bride (Malkhut; the Lower Light) marries, raising us to a higher level of Spiritual Consciousness; allowing us to climb the Ladder and become in the likeness of our Creator, filling the Earth with the “Knowledge of G-d” and making possible to manifestation of the King Messiah in physcial world on earth. However, when people does not recognize “Messiah ben Yosef”, Messianic era cannot come, because they pierce the connection between Zeir Anpin and Malkhut – which is Yesod = Yosef = the Righteous one = Messiah ben Yosef = soul of Mashiach = Soul of Torah; the Power that defeats Amalek and Armilus and connects us to the Upper Consciousness of the Light from Above.

For I have come down from heaven to do not my own will but the will of the One who sent me. -John 6:38 Then Yeshua spoke to them again, saying, “I am the light of the world” ( i.e Light from above ; Zeir Anpin which corrects the world is Mashiach ben Yosef) . He who follows Me shall not walk in darkness, but have the light of life.” -John 8:12

He was on the road and nearing Dammesek, when suddenly a light from heaven flashed all around him. -Acts 9:3-8

Tiferet is the Essence and Heart of the Zer Anpin, the Heavenly Man: “. . . the Sefirah of Tiferet-Beauty . . . is the essence of the Zer Anpin, the Supernal Man.” Aryeh Kaplan, The Bahir, Part Two, pg. 114.

Gershom Scholem says: “Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.” – Zohar III, Jethro 79b, Soncino Press Edition, pg. 236 and Speaking of the Son: “The Son usually refers to Zer Anpin.” -Aryeh Kaplan, The Bahir, Part Two, pg. 148

but we speak G-d’s wisdom in a mystery, the hidden wisdom which G-d predestined before the ages to our glory. -1 Corinthians 2:7

The Messiah is a Light from the Creator that will raise the whole of mankind to spirituality. The Messiah is a Light from Above that affects us and corrects us. That collective force is called “Messiah”, but a Spiritual force that pulls us from this world to the spiritual world. It allows one to begin to feel this world and the Upper One simultaneously –Michael Laitman.

Yeshua Words: And I, when I am lifted up from the earth, will draw all people to myself. John 12:32

R’ Aryeh Kaplan notes: “The verse that states that man is created in “G-d’s image” therefore means that man parallels the Sefirot in the structure of both his body and soul. This is especially true with respect to the Personification (Partzuf) of Zer Anpin, which is the Supernal Man. . . . the Sefirot of the Zer Anpin are represented by the Vav. This is because it is formed out of six Sefirot . . .”

-Aryeh Kaplan, The Bahir, Part Two, pg. 146

So G-d created man in His own image; in the image of G-d He created him; male and female He created them. -Genesis 1:27

Whoever sheds man’s blood, By man his blood shall be shed; For in the image of G-d He made man. -Genesis 9:6

Rabbi Shaul says: Who is the image of the invisible G-d . . .” Colossians 4:4 – Who is the image of the invisible G-d, the firstborn of every creature:

The Zohar says: “This is the secret of this matter. There are two grades above in which man should be adorned; they are the secret of Faith, and they are one. The first is the secret of the servant and the other is the secret of the son. THE GRADE OF the servant ABOVE is called ‘the master of the whole earth,’ WHICH IS THE SECRET OF MALCHUT, AND THE GRADE OF the son ABOVE is as we stated, “Yisrael is My son, My firstborn” (Shemot 4:22), WHICH IS THE SECRET OF ZEIR ANPIN Everything pertains to the one secret of Faith, and it behooves man to be adorned with these grades OF THE SON AND SERVANT ABOVE to be included within the secret of Faith… HE NOW INTERPRETS THE GRADE OF THE SON, SAYING: Happy is the portion of the son, who deserves to strive to know his Father’s secrets and all the mysteries of His house, like an only child whose father gave him authority over all his secrets. It is to the glory OF THE SON to have power over everything. He who strives in the Torah to know the Holy One, blessed be He, and His mysteries is ‘the son of the Holy One blessed be He,’ and in all the heavenly hosts, there is none that will stop him from entering his Father’s presence at any time he needs to. Happy is his portion throughout the worlds. Therefore, he who strives to know his Father in a particular way, within the secret of Chochmah, MEANING THE CHOCHMAH AT THE RIGHT OF ZEIR ANPIN, is called ‘a son’.”

Zohar, Behar, The Secret of the Servant and the Secret of the Son, Zohar.com

The world was formed by word and spirit together as it is written: “By the word of G-d were the heavens made and all the host of them by the breath (‘ruach’) of His mouth”. (Psalms 33:6) The “word of G-d” is speech [which Zeir Anpin emanates to malchut (kingdom)] and “the breath of His mouth” is the spirit [the secret of Zeir Anpin which emanates from binah (understanding)]. One cannot exist without the other and so they are included within each other [in the secret of unification] and several armies upon armies, legions upon legions [of angels] were issued all at once.

Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure” ……. Revelation 19 : 7-8

Secret of the Priest’s Clothing:

The Mishnah summarized the priestly garments described in Exodus 28, saying that “the High Priest performs the service in eight garments, and the common priest in four: in tunic, drawers, miter, and girdle. The High Priest adds to those the breastplate, the apron, the robe, and the frontlet. And the High Priest wore these eight garments when he inquired of the Urim and Thummim. (Mishnah Yoma 7:5; Babylonian Talmud Yoma 71b.)

The garments of the Cohen Gadol (High Priest) worn only on the feast of Yom Kippur. Whereas the regular attire of the High Priest was made up of eight separate garments, on Yom Kippur He would wear only four garments, all of them white. His garment is called choshen mishpat in Hebrew, which means the “breastplate of judgment” or “decision.” The scriptures of Hebrews speaks about the Yeshua’s role as q High Priest which is related to the final Yom Kippur salvation sacrifice in the heavenly realm.

We find a great hidden mystery in the book of New testament in Hebrews 9 : 2- 15

2 A tent was set up, the outer one, which was called the Holy Place; in it were the menorah, the table and the Bread of the Presence. 3 Behind the second parokhet was a tent called the Holiest Place ( i.e Holy of Holies referred as Arikh Anpin in heavenly realm) . Which had the golden altar for burning incense and the Ark of the Covenant, entirely covered with gold. In the Ark were the gold jar containing the man, Aharon’s rod that sprouted and the stone Tablets of the Covenant; 5 and above it were the k’ruvim representing the Sh’khinah, casting their shadow on the lid of the Ark — but now is not the time to discuss these things in detail. 11 But when the Messiah appeared as cohen gadol of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world),12 he entered the Holiest Place once and for all. And he entered not by means of the blood of goats and calves, but by means of his own blood, thus setting people free forever. 13 For if sprinkling ceremonially unclean persons with the blood of goats and bulls and the ashes of a heifer restores their outward purity; 14 then how much more the blood of the Messiah, who, through the eternal Spirit, offered himself to G-d as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living G-d! – Hebrews

Every year on this day only, the High Priest entered into the Holy of Holies to make atonement for Israel in physical realm. Here it is the important context of High priest entered into the holy of holies and also relates to the Yom Kippur event which is hidden in heavenly realm. But the heavenly holy of holies which is called as Arikh Anpin which includes Binah, Understanding/Repentance was disconnected and interrupting the channel of flow of Most High Mercy. But Yeshua our Messiah as a High Priest by means of his own blood entered into the Holiest place in heavenly realm and effected a permanent atonement once for all those who trust in him through repentance and walk in the spirit of Torah which activated the channel flow of Most High Mercy. It is a great mystery that the higher atonement of salvation in terms of Yom Kippur sacrifice in heavenly realm that Divine Tzaddik Yeshua was fulfilled on Pesakh festival in physical realm.

The portion describes in detail the attributes of the priest’s clothing. The Kabbalists considered that each vestment was a tool to cleanse different forms of negativity: the Vest (Ephod) cleansed any form of idol worshiping; the Breastplate (Choshen) cleansed judgment; the Tunic cleansed evil speech and gossip; the Forehead Plate (Tzitz) removed audacity and bravado; the Turban (Mitre) cleansed ego, the Robe of the high Priest cleansed negativity from murder and character assassination; and the Girdle / Belt cleansed negative thoughts. The breastplate, considered to be a highly technical vestment, had 12 stones engraved with the names of each of the 12 tribes and a pocket to hold the Urim and Tumim (translated as “Lights and Perfections”). The Zohar states that the Urim contained the 42-letter name of G-d and the Tumim contained the 72 Names of G-d. ( you can find more details in previous parsha studies ).

Stones : “And you shall set it with four rows of mounted stones; the first row: a ruby, an emerald, and a topaz. The second row: a carbuncle, a sapphire, and a quartz crystal. The third row: a jacinth, an agate, and an amethyst. The fourth row: a chrysolite, an onyx, and an opal. These stones shall be placed in gold settings. The stones shall contain the names of the twelve children of Israel, one for each of the twelve stones; each one’s name shall be engraved as on a signet ring, to represent the twelve tribes.” ( Exodus 28: 17-21)

A Baraita explained why the Urim and Thummim noted in Exodus 28:30 were called by those names: The term “Urim” is like the Hebrew word for “lights,” and thus it was called “Urim” because it enlightened.

Most High instructed Moses to make sacral vestments for Aaron: a breastpiece (the Hoshen), an ephod a robe, a gold frontlet inscribed “Holy to the Lord,” a fringed tunic, a headdress, a sash, and linen breeches.G-d instructed Moses to place Urim and Thummim inside the breast piece of decision. ( Exodus. 28:30 ) . G-d instructed Moses to place pomegranates, and gold bells around the robe’s hem, to make a sound when the High Priest entered and exited the sanctuary, so that he not die. –Exodus. 33–35.

The breastplate atoned for those who pervert justice, as Exodus 28:30 says, “And you shall put in the breastplate of judgment.” The ephod atoned for idol-worshippers, as Hosea 3:4 says, “and without Ephod or teraphim.”

Isaiah shows that G-d Himself dresses as a High Priest for the dual purpose of atonement for faithful Israel and judgment for adulteress Israel and the nations.At the same time His garments are red with the blood of Judgment. There is a connection between the garments of vengeance and the Lord’s Day of vengeance:

Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.-Isaiah 59:15-17

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. -Isaiah 63:1-6

but against the rulers, authorities and cosmic powers governing this darkness, against the spiritual forces of evil in the heavenly realm. So take up every piece of war equipment God provides; so that when the evil day comes, you will be able to resist; and when the battle is won, you will still be standing. Therefore, stand! Have the belt of truth buckled around your waist, put on righteousness for a breastplate, and wear on your feet the readiness that comes from the Good News of shalom. Always carry the shield of trust, with which you will be able to extinguish all the flaming arrows of the Evil One. And take the helmet of deliverance; along with the sword given by the Spirit, that is, the Word of G-d; as you pray at all times, with all kinds of prayers and requests, in the Spirit, vigilantly and persistently, for all G-d’s people. – Ephesians 6:11-18

Yeshua said to them, “Yes. I tell you that in the regenerated world, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones and judge the twelve tribes of Isra’el. – Matthew 19:28

And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of G-d. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. -Revelation 14:14-20

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of G-d. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty G-d. -Revelation 19:11-15

On Shabbat Zachor:

This portion reading is supplemented with the Zachor (“Remember!”) reading (Deuteronomy 25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth. which instructs : In Deuteronomy “Remember (zachor) what Amalek did” in attacking the Israelites and In Exodus 20:8: Remember the Shabbat day, to sanctify it.

The explanation is : Shabbat has two aspects–“Zachor / Remember” (Exodus 20:8) and “Shamor / Keep” (Devarim 5:12). “Zachor” is an affirmative commandment. It refers to reciting kiddush, but more generally, it includes all pleasurable aspects of Shabbat. This is what the Gemara is teaching: When the two angels enter the house and see the beauty of the Shabbat candles and of the set table, the “good” angel says, “You see! What could be more pleasing to Hashem than this? Let this person observe Shabbat in this way next week as well.” And, seeing the radiance of the Shabbat table, even the “bad” angel is forced to admit that “Zachor” is indeed the most beautiful focus of Shabbat.

Shabbat Zachor – Overcoming Doubt – On Shabbat of Tetzaveh, This portion is read on the Shabbat immediately preceding the holiday of Purim and is referred to as Shabbat Remember, Zachor. It recounts the story of Amalek, a nation of people that have tried to destroy the Israelites throughout history. On a spiritual level, Amalek is a code word for “doubt” and shares the same numerical value (240) as the word “safek” which means doubt in Hebrew. When we have any form of doubt in our lives, we are disconnected from the Light and the power of certainty – preventing us from achieving our potential.

In the portion, G-d says “Remember what Amalek did to you on the way as you were going out of Egypt; how he met you on the way, attacked you from the rear, all that were enfeebled in the rear, when you were tired and weary; and he did not fear G-d.” This is exactly how doubt enters our lives – when we are on our path, from behind and when we are weak or have lost our connection. By always remembering Amalek, we can overcome doubt and connect to the power of certainty. By reading “Zachor” on Teztzaveh, we are guided towards Purim consciousness of certainty, helping to remember to stamp out and overcome Amalek and doubt in our lives forever.

LIFE IN THE HOUSE – Studies from By Rabbi Avraham Greenbaum

In last week’s parshah of TERUMAH, the Torah taught us the form and shape of the House of G-d with all its vessels. In this week’s parshah of TETZAVEH, we receive instructions about the daily activities that are to take place in that House. The central core of the parshah is taken up with detailed instructions about the making of the garments of those who are to be the ministering attendants in the House — Aaron and his sons, the priests — and about the sacrifices that were to be offered during their seven-day initiation.


A basic assumption underlies all sections of our present parshah of TETZAVEH, from beginning to end. The assumption is that the attendants conducting the daily life of the House, about whose daily activities, garments and induction-day we read in such detail, are to be none other than Aaron and his sons.

Throughout our parshah, the entire focus is upon Aaron and his sons, their activities, garments and induction. Indeed it is a fact that the actual name of Moses does not appear anywhere in our parshah from beginning to end, though he is addressed directly in its opening words, VE-ATAH TETZAVEH, “And YOU shall command…” and moreover, he was to be the central actor in the priests’ induction. [It is said that one reason why Moses’ actual name was left out of this week’s parshah is because Moses was later to pray — in next week’s parshah Ex. 32:33 — “blot me out from Your book.”. However, that prayer had already been answered before it was said, since G-d “blotted out” Moses name by not writing it anywhere in this week’s parshah!]

The key concept necessary to understand the role of the Kohen, particularly that of the Kohen Gadol (High Priest), is the concept of KAPARAH — atonement. This and related concepts recur several times in our parshah. The purpose of the precious stones that were attached to the High Priest’s shoulders and bore the names of the tribes of Israel was that they should be “remembered” by G-d with favor. The wearing of the TZITZ, the head-plate inscribed “Holy to HaShem”, was to secure atonement for impurity. The closing verse of our parshah speaks of how the High Priest must annually sprinkle the golden Incense Altar with the blood of the Day of Atonement sin-offering in order to bring about KAPARAH — atonement.

The institution of the priesthood was not intended to replace individual attachment to G-d on the part of each person through his own devotions. While the Kohanim are charged with maintaining the Holy Temple as the central focus of Israelite and indeed world religious life (for “My House is the House of Prayer for all the Nations), their role in the devotional life of the individual is of significance primarily when the individual, independent “citizen” TURNS ASIDE from the path and falls into sin. He is then unable to help himself. If he is liable to bring a sacrifice, he needs a Kohen to offer it for him. If he has what he thinks is a leprous patch on his skin (a sign of a personal deficiency), he needs a Kohen to make the determination and a Kohen to purify him.

The Kohen can play his role as functionary in the Temple services and bringer of ATONEMENT only through standing aside from the rest of the people and demanding more of himself. The Kohanim were distinguished by their unique genetic inheritance as direct male descendants of Aaron, and they protected this inheritance by adhering to higher levels of personal sanctity (such as that a Kohen may not marry a divorcee, etc.).

The rich, colorful ritual garments of the High Priest embody this concept of separateness, sanctity and atonement. So too, the induction of the priests during their Seven Days of Initiation was characterized by separation, sanctity and the atonement accomplished through the offering of the ox sin offering (atoning for the sin of the Golden Calf) and the eating of peace offerings.

Atonement depends upon the priestly garments and the priests’ consumption of sacrificial portions. The original sin of Adam — of which the sin of the Golden Calf was a “repetition” — came about through eating. After Adam and Eve sinned, G-d gave them CLOTHES in order to cover over their nakedness and begin the process of atonement. The priests continue this process of atonement through wearing their unique garments while eating their portion of the sinner’s sacrifice.

The hereditary inheritance of the priesthood — Temple SERVICE — by the sons of Aaron is justified by the fact that Aaron joined himself to the Torah inheritance through his choice of a wife to mother his sons. For “Aaron took Elisheva the daughter of Aminadav, sister of Nachshon as his wife, and she bore him Nadav and Avihu, Elazar and Itamar” (Ex. 6:23). Elisheva’s father, Aminadav, was the Prince of Judah, the tribe to whom Jacob entrusted with guardianship of the Torah, while her brother Nachshon was the first to jump into the Red Sea. Torah knowledge is indispensable for the proper functioning of the priesthood. Without Torah, the priest is helpless — an ignoramus priest needs a Torah scholar to teach him how to make the correct determination in cases of leprosy.

Through the merit of our Torah study, may we see the Holy Temple rebuilt quickly in our times!!!

– Rabbi Avraham Greenbaum

Tetzaveh – ‘You shall command’ (Ezekiel 43:10-27)

The haftarah for Shabbat Zachor, 1Samuel 15:2–34 describes Saul’s encounter with Amalek and Saul’s and Samuel’s treatment of the Amalekite king Agag. The special Zachor haftorah discusses G-d’s command to King Saul to destroy the people of Amalek.

Interestingly, this portion (tetzaveh, command) of Torah is saw by some of our Sages as derivative of tzavsa, which means “Connect To Most High.” Here is the Mish’kan and the Priests were all about “connecting” Most High to his people. It is that place of connection that our haftarah is drawn from. Specifically, the altar in the Mish’kan, and the appropriate purification of the altar. The haftarah begins in Ezekiel 43:10 and is dealing about a future, yet-to-be-built, Third Temple.

Son of man, describe the Temple to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. And if they are ashamed of all that they have done, make known to them the design of the Temple and its arrangement, its exits and its entrances, its entire design and all its ordinances, all its forms and all its laws. Write it down in their sight, so that they may keep its whole design and all its ordinances, and perform them. This is the law of the Temple: The whole area surrounding the mountaintop is most holy. Behold, this is the law of the Temple. -Ezekiel 43:10-12

Atonement for the altar and purify it:

And He said to me, “Son of man, thus says HaShem G-d: ‘These are the ordinances for the altar on the day when it is made, for sacrificing burnt offerings on it, and for sprinkling blood on it. You shall give a young bull for a sin offering to the priests, the Levites, who are of the seed of Zadok, who approach Me to minister to Me,’ says HaShem G-d. You shall take some of its blood and put it on the four horns of the altar, on the four corners of the ledge, and on the rim around it; thus you shall cleanse it and make atonement for it. Then you shall also take the bull of the sin offering, and burn it in the appointed place of the temple, outside the sanctuary. On the second day you shall offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they cleansed it with the bull. When you have finished cleansing it, you shall offer a young bull without blemish, and a ram from the flock without blemish. When you offer them before HaShem, the priests shall throw salt on them, and they will offer them up as a burnt offering to HaShem. Every day for seven days you shall prepare a goat for a sin offering; they shall also prepare a young bull and a ram from the flock, both without blemish. Seven days they shall make atonement for the altar and purify it, and so consecrate it. When these days are over it shall be, on the eighth day and thereafter, that the priests shall offer your burnt offerings and your peace offerings on the altar; and I will accept you,’ says HaShem G-d.” -Ezekiel 43:18-27

Ancient sages saw the oil and the Menorah referred as a Re-building of the Temple in the Messianic Age.

Sages prayers: And let the righteous rejoice In the building of Your city, And the establishment of the Temple And in the exalting of the horn of David Your servant, And the preparation of a Lamp for the Son of Jesse, Your Messiah Before we call, You answer; Blessed are You, HaShem, Who hears prayer.

Blessed are You, HaShem our G-d, King of the Universe, Who separates between holy and profane Between light and darkness, between Israel and the nations,

Between the Seventh day and the six days of labor. Blessed are You, HaShem,

Who separates between holy and profane.

Fortunate is the Tzaddik whose days are safely stored with the Holy King. They will be made into elegant clothing in the World to Come.


Gaddi – President

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach


email : efrayim.gaddi@betyisrael.org

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